■^m^. 


aA^  '^""A.  -..   ^  ■ -i? 


««W« 


"^Rm,mJ^^ 


Geo.  ALLEN 

Library. 

No...L^J..^. 


PERKINS  LIBRARY 

Duke   University 


Kare  Dooks 


Rec'd- 


/  V^  / 


A 

TREATISE 

OF        , 

CONVERSION, 

Faith  and  Justificatio n^&cc. 

Being  an  Extract  of  fundry  Discourses  on 

^     Rom.  V/^.^D^ivered  at  Qxford  in  the  latter 

End  of  the  Year  174 1,  and  beginning  of  1 742 . 

■  By  Jo/6/?  CamphelL  V.  D.  M. 

And    Paftor  of  the  Church  there. 

Now publijb* d  at  the  deftreofhis  conjlant  hearers^  ^  other's. 

IsA.viii.  20.  ^0  the  Law  and  to  the  Teftimony -^  if 
they  [-peak  not  according  to  this  Word^  it  is  becaufe 
there  is,  no  Light  in  them. 

il.  Cor.  xiii.  8.  For  we  can  do  nothing  againft  the 
Truth.,  hut  for  the  Truth, 

De  Deo  eft  jildicandum  tantum  ex  verbo  pate- 
fa6to,  non  autem  ex  cerebro  H^Ereticorum. 

De  caelo  quasrendus  eft  Judex,  fed  quid  ut  pulfamus 
ad  caelum,  cum  habeamushic  in  evangelio  teftamen- 
tum,     Optat  milevit  contra  parmen.    Lib".  5. 

Boston,  Printed  and  Sold  by  Rogers  &  Fowls 
next  to  the  Prifon  in  Queen-ftreet.     1743. 


► 


*************  ******* 
*********************** 

<^.  '.^4  t-^Jo  t^rt  C^^  C^?0  «-^.  t^D  4<^.  «^>}  t<i5->  '..5?-.  K,^ri  tj,^,  t^>^  e.(^  t,^  v^>> 

«5>^  4<^<  t.^  t,i>".  t^«  «.^^  t-^'  «^?^  ?-^  t^^o  t,^-  i-i?^  «-i?^  t<?'^  '^-^^  f-^'  «<p^  t,^ 

.•!*■  *    ii*    *    11*    *|i    *    *i|    *ii    *-|i*    *    II*    *n    *    *||    *    It 
II    *    *ll    *.  *11    *    11*    *    11*    ll*    *!!    *    *!1    *    Ii*    *    11*    *n 

D  ED  icjrio  n: 

To  my  well-beloved  Congregation, 
and  much  delired  in  our  Lord 
Jesus   Christ.  f^^. 

University  Dbrary 

Dear  Friends  and  Brethren;  - 

S^^^^  T  is  an  iinalterahb  Rub,  well  groiinded 

^g  /  ^  in  the  fVorJy  a  Maxim  in  which  good 

Pf-^^^^  ^^^  ^^'^  ^g^^^^h  '^iz.  The  Covenant  of 

U^^^^  Grace  is  theKey  ofSclTEmre.  "^ree^ 

a^jly,  asfoon  as  tbeDotlrine  of  the  Decrees,  and  the 

free^  Grace  of  God  were  attacked  and  ridkuTd  by 

Sectaries,  and  Admrfaries  to  thefe  divine  Truths ^  I 

took  the  Hint,  and  endeai:ourd  with  full  Pwpofe  of 

Heart,  and  unfeigned  Dependance  on  the  Help  (f 

Almighty  God,  to  eJlahUflj  you  in  thefe  veryfom- 

fortahle  and  important  Points ;  Farticiilarly  when  of 

late,  treating  with  great  Care  and  Labour  onRom. 

'S-5'  ^n  theJeveralDifcourfesprofecuted  therefrom:, 

An  Extrat}  ivbereof  at  your  Defircy  is  no-mmw- 

Ufloed  in  the  following  Treatife,  ■-'.  -  ^ 

Toil  then  gave  me  good  Reafon  to  hope,  that  yo:i 

.heard  thefe  Things  with  great.  Rxfo^o^^  and  proper 

Difpofitions  of  Heart.     Nor  mi'twithmit  Hope, 

that^  you'll  read  them  with  a  new  Advantage  and 

Satisfaclion.     Dearly  Beloved,  JVhatcver^eau 

\ment^  thisTVork  may  meet  with  from  the  wicked  L- 

""":ics  of  thefe  divine  Truths^  never  to  he  fUghnd^ 

■     ^''^^^'^AyJ^L  thcjj:hoJe  Venture  is  immcdhteh 

O  U  5  l^  D  ^  2  fir 


iv  DEDICATION. 

for  your  Sakes^  yon  are  more  efpecially  obliged  t9 
anfwer  the  Ends  of  it.  Tou  niay  perhaps^  /hew 
fojne  Candor  6?  Regard  to  me,  but  this  is  mt  enough 
for  yourfehes.  If  you  go  no  further  than  a  Com- 
7nendation  of  what  you  read  in  this  or  any  other 
Tnatife  of  f acred  Things^  and  take  no  Care  tohai^e 
the  Truth  fixed  in  your  Hearts,  and  reduced  into 
Tradtice,  our  Gofpel  is  hid,  and  you  are  lofl. 
But  Beloved,  I  am  perfwaded  better  Things  of 
you,  and  Things, -that  accompany  Salvation, 
tho'  I  thus  fpeak. 

I  ivUlingly  offer  you  this  fmall  Treatife  as  a 
Pledge  of  my  Love,  and  as  a  Witnefs  of  my  Thank- 
fnhicfs  unto  God  for  his  Cracex  in  you.     I  pray 
God  in  Chrifl  to  keep  you  by  his  mighty  Pow- 
er thro'  Faith  unto  Salvation.     Now  Brethren, 
ye  knoz^  from  the  firji   Day  that  I  came  among 
yoUy  after  what  Manner  I  have  been  with  you-  at 
all  Seafons  ferdng  the   Lord,    teftifying   to  both 
Towig  y  Old,  Repentance  toward  God,  and  Faith 
tovv^ard  our  Lord  Jefus  Chrift,  A6ls  20. 18, 19,2  r; 
So,  wifljing  to  you  all,  that  your  private  reading 
may  confirm  your  puhlick  hearings  and  that  both 
feafoned  with  Prayer,  may  help  you  on  by  Faith 
(iud  Obedience  in  your  Travels  for  and  to  the  hea- 
venly Canaan,  and  that  in  the  End  of  your  FiU , 
grimage  in  thefe  your  earthly  Tabernacles,  you  may 
^11  (  thro  infinite  Grace  and  Compaffion )  he  put 
wto  full  and  evcrhfiing  Poffeffion  thereof,  fiall 
he  my  daily  Prayer  to  the  Father  of  Mercies,  and 
God  of  all  Grace,  who  am  your  faithful  Friend  in 
Jefus  Chriji  our  Lord,  ever  ready  to  do  the  bejl 
Services  for  your  Souls  and  Bodies. 

JOHN  CAMPBELL.. 


TO    THE 
Judicious  and  Candid  Reader. 

PSip^  ^^^^^  ^^^«  ^^^^  common  Folly  and  Error  of 
13  {^  ^^^  World  in  all  Ages,  for  the  generality 
^WMl  of  Men  to  efleem  Cufiom  and  Fajbion  a 
fufficient  Warrant  for  any  Courfe  which 
themfelves  affect  or  undertake'^  and  this  more  efpe- 
daily  in  Matters  of  Religion.  If  Men  can  fay  as 
inJgespaft,  the  hejt^  the  great  eji  Number,  themfcfl 
amongjl  uSy  thus  they  think,  thus  they  fay,  thus 
they  do;  From  hence  they  imagine  they  fetch  a  firong 
Reafon  ^uMch  cannot  be  gainfaid.  And  thus  ma- 
ny are  like  the  Froth,  Jam.  i.  6.  Which  is  carried 
up  and  down  with  the  Wind  and  the  Tide, 
fometimes  to  this  Shore,  and  fometimes  to  the  other, 
follo'-joing  that  detejiahle  Example  of  Hufhai,  2 
Sam.  i6. 1 8.  Whom  this  People  and  all  the  Men 
of  Ifrael  chufe,  his  will  I  be,  and  with  him  will  I 
dwell,  faith  Hulhai  to  Abfalom  ;  even  fo  is  the 
■fyJigion  of  viany ;  they  mil  not  befmgular,  they  look 

O  U  O  U  nJ  (J-    . 


vi  To  the  Judicious  and  Candid  Reader/ 

^:ohkh  Way  the  Multitude  goes,  and  that  Way  mil 
they  go.  And  the  Reafon  of  this  fo  common  a  Folly y 
is  thisy  that  it  is  an  hard  Matter  to  judge y  but  an 
eafy  Thing  to  believe.  This  being  too  much' the 
Error  of  this  Day  gave  Occafion  to  the  Compofure 
cf  the  foIlov:ing'  Treatije,  in  which  fome  of  the  mofi 
wipcrtant  Points  in  'the  Chrifiian  Rehgi^'U  are  pro- 
pofedy  cleared,  and  proved  by  Authority  of  f acred 
Scripture'.,  which, is  the  befi,  the  only  Standard  of 
Faith  and  PraMice.  I  hope,  we  all  abhor  that  Say- 
ing  of  a  blafphemous  Papift^  That  it  was  the  In- 
vention of  the  Devil,* to  permit  the  People  to 
read  the  Bible  :  But  I  will  urge  you  i2iith  that  of 
the  ApofikyCol  3.  16.  Let  the  Word  of  Chrift 
dv/ell  in  you  richly  in  all  Wifdom. 


The  following  Work  is  offered  to  the  World  with 
cU  due  Deference  andRefpecb  to  the  many  excellent 
Performances  of  this  Kind  vje  are  already  bleffed 
with,  done  by  far  better  Hands  than  mine.  The 
Things  are  not  neiv^  and  by  me  firjldifcovered,  as  if 
no  Mans  Writings  could  afford  them  for  your  Ufe 
hut  mine.  Noy  bleffed  be .  God,  thcfe  be  Subjects  pro- 
ftably  taught  by  divers  others.  But  every  Book 
ccvneth  not  to  each  Mans  Handy  and  as  in  Meats, 
the  differing  kifid  of  dreffcng  helps  the  Appetite,  the 
fame  Meat  prepared  mie  Way^  may  content  the  St o~ 
macby  1-jlhh  in  fqm  6ther  Faflnon  would  net pleafe ; 
foin  Bwks  the  'oery'  f elf  fame  SnbjcSs  may  better 

fatijf'  ^^-.rr  .r^.ru:!  JT^n^,  .r  >„..  7'r,. .  /f   thail    0^0^ 


To  the  Judicious  and  Candid  Reader,     vii 

ther.  If  any  Thing  of  reading  occur  in  the  follow* 
ing  Sheets,  Iveryju)illinp:ly  enihrace  this  Op^nrtn- 
njty_to_frefent  my  humble  Thanks  jo  our  ginsiUlj^ 
J^iefaftofFj^y  ]u:ho  have  made  a  Collection  of 
Books  for  theUfe  of  the  iiKumben^Minifverjf^this 
Parifh^  ^-i^ijch were^^^jeat HelpTo  me  incoinpojing 
this  IVork.  It  is  toTTwff^  that  other  good  Gen- ' 
tlenien  would  folloiv  their  good  Example  in  making 
/?  Collection  of  this  Kind  for  othJeFpoofTarlfies. 

This  Work  hath  been  undertaken,  and  is  noiDpi-b- 
lifhed,  with  a  jiijt  Senfe  of  my  own  Unworthinefs 
aiid  Unfitnefs  to  bear  the  Veffels  of  the  Lm'd^  and 
:o  do  any  Service  in  his  Sandtuary.  I  fend  it  un- 
der the  Frote^ion  and  Blejfmg  of  Heaven^  with  a 
hearty  Grayer  to  God  to  forgive  whatfoever  is. 
amifs  and  defeflive  in  the  Performance,  and  gra- 
cloiifly  accept  whatfoever  is  good  and  profitable 
therein  y  to  whofe  gracious  Blejfmg  I  leave  it,  and 


fi 


The  Honourable  JudgsjQjj^devifed  this 
liberal  Thing,  and  feduloufly  promotes  it 
among  Gentlemen.  The  Dogors  Names 
alexin  a  Catalogue  of  jhe  B^ksyluperpd- 

maniDoni  memnriam:  l^hoge  their JX^ames 

^y.^ilbejn^eye^'lb^ 

Che  Lord.  "^^ ■ 


ri 


vili    To  the  Judicious  and  Candid  Reader. 

to  his  Grace  I  commend  you  all  ;  defiring  in  fny 
daily  Prayer  to  be  and  continue  your  Fellozv-Sol- 
dier^  in  feeking  the  Glory  of  God*s  Grace,  defending 
the  Truth  of  the  Gofpel,  and  fighting  againji  the 
fpreading  Errors  of  this  Age. 


JOHN  CAMPBELL. 


^Jd^ . 


Cl^?^J  ^. 


i;?^/.  /  /ttii 


mm  m^mmmmsmmm^M 


A  Treatife  of  Conversion, 
Faith  and  Justieication. 

ROMANS  V.  5. 

The  Love  of  God  is  [bed  abroad  in  our  Heart Sy  by 
the  Holy  Ghoji  ^ivhich  is  given  unto  us. 

f^?^?^^^/^//  in  his   many  prophetick 
^^f  ^  Raptures,  predi6ling   the  coming 
^.^S  li^  and  Kingdom  of  the  MeJJiah,  fore- 
m^Uj  ^^^^^  alfo  a  great  Acceffion  of  Light 
'     ^        and  Glory  to  the  Church  of  God  by 
him.  Arife^PoineJor  thy  Light  is  come, and  theGlory 
of  the  Lord  is  arifen  upon  thee.  And  the  Gentiles  flail 
come  to  thy  Light y  and  Kings  to  tbe^  Brightnefs  of 
thy  rifing.     The  Lord  fJjall  be  unto  thee  an  ever- 
lafilng  Light,  and  thy  Godthy  Glory, K  6o\  1,3,19.- 
All  thefe  ExprefTions  are  applied  to  Chriil  the- 
immaculate  Lamb  of  God,  in  Rev.  21.  23^  24.^ 
What  we  are  to  underfland  efpdcially  by  the^ 
Light  that  fiiould  arife  to  the  Church'  by  the 
coming  of  the  MeiTiah,  and  after  thecompW- 
ing  of  the  Canon  of  Scripture,  is  not  immediate' 
"Revelations  from  Heaven,  of  religious -Tnith^  ^ 
:and  Duties  :    but  all  the  Word  of  God.'^this.is 
"^^ght,  but  eipecially  the  Gofpel,  which  difco. 
^:^-3  z  plain  and  open  Way  unco  Salvation  to 
B       '  hotji 


10  A  Treat  if e  of  Converjion, 

both  Jews  and  Gentiles ;  as  the  Apoflle  Faul . 
explains  it  :  Jci^  26.  23.  This  glorious  Light 
began  to  be  oppofed,  very  early  by  Satan^  and 
no  Wonder,  for  it  begets  thofe  for  Ileaven, 
whom  he  had  begotten  for  Hell.  It  pulls  down 
his  Image  and  fets  up  God's  :  it  pulls  Men  out 
of  the  Kingdom  of  Darknefs,  and  tranflates 
them  into  a  Kingdom  of  Light.  Col.  i.  13. 

JuiTt  before  our  bleffed  Lord,  the  bright  and 
morning  Star  of  his  Church,  entered  upon  his 
publick  Miniflry,  the  Princes  of  the  Powers  of 
Darknefs  attacked  the  Prince  of  Life  and  Peace 
to  obfcure  his  Light,  by  perverting  the  true  In- 
tent and  Meaning  of  facred  Scripture.  He  came 
to  our  Lord  probably  in  fome  vifible  Shape,  he 
forming  an  audible  Voice  of  the  Air,  faid,  If 
thou  be  the  Son  of  God,  not  that  he  doubted  it, 
which  (hewed  his  horrible  Impudence.  This 
the  Tempter  did  three  Times  fuccefllvely,  Mat, 
4.  putting  God  upon  working  of  Miracles  to 
declare  Chrift  to  be  his  Son,  when  there  v  as  no 
Need,  and  of  which  there  was  no  U^Qy  mocking 
our  Saviour's  true  Ufe  of  Scripture,  with  Scrip- 
ture abufed,  and  many  other  Ways,  but  he  had 
to  do  with  One  not  ignorant  of  his  Devices. 

Some  Time  before  the  holy  Apoftles  accom- 
pliftied  their  Warfare,  and  iiniihed  their  extra- 
ordinary Million  in  propagating  the  Doftrines 
of  Chrift  to  the  World,  many  monilrous  Here- 
ticks,  Inftruments  of  Satan  arofe,  who  prefump- 
tuoufly  perverted  and  oppofed  the  Chrifliaa 
Faith  and  Do6lrine,  as  is  manifeft  from  their 
Epiftles.  The  Appftle  John,  m  his  firft  Epiftle, 
(called  by  fome,  i\^  Epiftle  to  the  Parthlans) 

labour;? 


Faith  and  Jiiftificatlon,  ir 

labours  to  confirm  the  Chriftians  in  thofe  Parts, 
in  the  great  fundamental  Do6lrine  of  Chriiiia- 
nity;  namely,  that  our  Lord  Jefus  was  the  Mef- 
fiah,  againft  diverfe  apoflate  Chriftians  ;    par- 
ticularly the  G?zo//V/^j-,.whoprerumed  they  knew 
more  than  all  others,  whofe  Followers  have  ever 
fmce  vexed  the  Church  of  God,  even  unto  this 
Day  :    The  fame  Apoftle  in  the  Revelations 
made  to  him  by  Chrift  the  Angel  of  the  Cove- 
nant, and  Head  of  his  Church,  mentions  the  Nv- 
colaitans  with  Abhorrence  and  great  Deteftation. 
The  Apoftle  Peter  in  his  firft  Epiftle  directed  to 
the  jewilli  Chriftians,  fcattered  throughout  Pon- 
tiis,  Galatia^  Cappadociay  Jfia^  and  Bytbinia,  (harp- 
ly  reproves  the  Folly  and  Perverfenefs  of  fome 
pf  thofe  Tim.es  in  feparating  Faith  from  Holinefs^ 
and  their  doubting  whether  Peter  &  Paul  tTiught 
the  fame  Do6trine.    He  endeavours  to  confirm 
the  Saints  in  the  Belief  of  theGofpel ;  and  ex- 
horts them  to  be  always  ready  to  defend  and 
juftify  their  Faith  againft  all  Objeftors,  and  to 
Ihew  how  reafonable  their  Hope  of  Salvation 
is,  and  on  how  fure  a  Foundation  it  is  built,  i  Pep. 
3.  15.     And  the  Apoftle  Paul  intimates,  that" 
there  were  many  Hereticks,  Obfcurers  of  the 
Light  of  the  Gofpel  in  his  Day  ;    fince  in  his 
Letter  to  the  Romans  he  hath  furniftied  th6 
Church  of  God  with  fo  great  a  Treafure  of 
fcriptural  convincing  Arguments  againft  Here*- 
ticks,   that  it   may  be  truly   faid,    there   are 
few  either  heretical  Pofitions, -or  more  lately- 
broached  Errors,  which  if  they-^  be  propounded 
plainly,  may  not  be  confuted  out  of  this  Epiftle. 
Iris  lb  c;i:cellent  a  Piece  of  facrcd  Canon  for 
B  2  Matter^. 


12  A  Trcatife  of  Comerfion^ 

Matter,  and  Manner  of  handling  it,  that  it  may 
juftly  be  efteemed  a  compleat  Body  of  Divinity, 
{<^,  we  have  the  principal  Points  of  Election^ 
Reprobation,  Redemption,  Fahhy  and  Jiiftification 
by  Faith  fc  admirably  herein  handled,  that  it  is 
defervedly  call'd  by  fome  (  Claij'u  Theologice  ) 
the  Key  of  Divinity,  and  (  Methodiis  Scripturce  ) 
the  Method  of  Scripture.     This  is  abundantly 
manifeft  to  any  that  will  duly  confider  the  Scope 
of  this  Epiftle,  efpecially  the  Chapter  which 
contains  mvText:  In  the  firfl  Part  whereof  is 
recorded  tlie  glorious  Effe6ls  and  fweetefl:  Pri- 
vileges of  jiijlijication  by  Faith,  viz.  Peace  ivith 
Cody  which  no  Tribulation  can  hinder.      Thea 
in  the  fecond  Part  there  is  Rejoicing  in  God,  as 
reconciled  thro'  Jefus  Chriil  the  fecond  Adairt,, 
who  doth  abundantly  tranfcend  the  firft  Jda?n 
in  many  Particulars ;' as  is  inferted  in  this  Chap- 
ter fi'om  Verfe  ii  to  the  End  thereof,  Again, 
the  Apoflle  in  the  firfl  Verfe  of  this  Chapter, 
declares  what  it  is  whereby  Men  are  juftified, 
viz.  by  true  Faith  alone  in  Jefus  Chrift  accord- 
ing to  the  Grace  of  God,  as  the  only  inflru- 
niental  Means  whereby  Jew  and  Gentile  can  be 
iuftified.     There  are  alfo  herein  three  impor- 
tant Points  held  forth  by  the  Apoflle,  viz.  The 
Grace  ofGod  the  Motive,  or  Impulfive,  Chrift's 
Blcod  the  Material,  Faith  the  inflrumental  Caufe 
of  Juftification.     Next  iuflifying  Faith  is  ex- 
plained by  the  Fruits  or  Effefts  enfumg  there- 
iiDon ;  viz,  Peace  with  God,  Joy  in  Hope  of  the 
Glory  of  God,  which  Amiclion  and  Tribulation 
cannot  prevent,   but  rather  indeed  promote. 
: 'tlievers  find  and  feel  that  God  hath  delivered 
■      ■  them 


Faith  and  Jiijlificatlon.  13 

them  and  doth  deliver  thein^  and  m  him  they 
hope  and  truft,  that  he  will  M\  dehver  them, 
kno-wing  that  TribulatiGU  ijoorketh  P  at  knee y  anchPa- 
tience  Experience y  and  Experience  Hope^  and  Hope 
viaketb  not  afMnied  ;  that  is,  it  doth  not  difap^ 
point  or  deceive  us.  They  cried  unto  thee  and 
<ix)ere  delvoered  :  they  tnifced  in  thee,  and  ivcre  not 
confounded.  Pfal.22.5. 

My  Text  is  either  rendered  as  a  Reafan  of 
all  that  went  before,  therefore  the  juflified  hy 
Faith  have  Peace  with  God,  Accefs  to  him  by 
Faith,  Hope  of  Glory,  Joy  in  Tribulation,  &c. 
Becaufe  the  Lo-je  of  God  is  fjjed  abroad  in  their 
Hearts-     Or  elfe  it  is  a  Reafon  of  what  immxe- 
diately  prececded  ;    therefore  Hope  inaketb  not; 
a  fJjamed,  becaiije  the  Love  of  God  is  foed  abrvad,&c. 
Underftand  it  either  aclively  of  ourLove  toGod* 
or  rather  paffively  of  his  Love  to  us,  of  which  he 
fpeaks  Verfe  8^  Shed  abroad,  i.  e.  is  greatly  m.a- 
iiifefled,  or  abundantly  poured  forth  :  ,A  fre- 
quent Metaphor  both  in  the  Old  and  New- Tef- 
tament,  vid.  Ifa,  44.  3.  Arts  2.  17,  &c.   By  the 
Holy  Ghofl  which  doth  not  exclude  the  Father 
and  the  Son,  it  is  the  more  peculiar  Work  of 
the  Spirit,  both  to  make  us  feel  rhe  Love  of 
God,  and  to  fill  our  Hearts  with  Love  to  him. 
Love  referred  to  God,  fignifieth  his  divine  Ef- 
fence  infinitely  delighting  himfelf  in  his  Son 
Chrift,  who  is  his  Wifdom,  and  in  his  Soirit 
\vhich  is  his  Power:   Alfo  in  his  Creatures!    It 
fignifieth  alfo  his  Purpofe  and  Decree  tochoofe 
fome  unto^Salvadon  by  Chriil,  Rom.  9.,  ig.  ^.a-' 
cob  hnve  I  loved.     This  Love  is  called  the  good 
Pleafui'e  of  his  WilJ,  and  Fore-knovdege  of 

God, 


X4-  ^  Treat! fe  of  Converjion, 

Gcdy  Rom.  8.  26.    It  fignifies  the  Fruits  andEf- 
fe6ls  of  that  loving  Purpofe  in  the  Regeneration 
of  the  Eleft^  their  .Sanclification  in  the  Grace 
of  Perfeverance,  in  the  Hope  of  Glorification, 
as  in  the  Text.  He  hath  fJjed  abroad  his  Love  in 
our  Hearts ;  that  is,  abundantly  witnefTed.   To 
filed,  fignifieth  to  impart.   *  Our  merciful  God 
and  Father  from  his  own  Bowels  freely  yern- 
ing  upon  us  in  our  miferable  Condition  by  Na- 
ture, hath  put  us  into  a  State  of  and  given  us 
a  Right  to  erernal  Salvation,  waihing  us  in  Re- 
generation as  in  a  Laver,  the  Pledge  and  Sign 
of  which  is  inBaptifm  :  the  Holy  Spirit  chang- 
ing and  renewing  our  Nature,  which  he  flied 
on  us  abundantly  thro'  Jefus  Chrifl  our  Savi- 
our f  ;.  Which  Holy  Spirit,    as   well  for  the 
renewing  of  us,  as  for  the  Collation  of  more 
common  or  extraordinary  Gifts,    God    pour- 
ed upon   us   abundantly  through  the  Merits 
and  Mediation  of  Jefas  Chrifl:  our  Saviour.  The 
Heart  is  the  fleflily  Part  of  Man's  Body  which 
is  the  Seat  of  the  Affeftions  ,*    but  it  is  to  be 
imderfbood  in  a  more  extenfive  Senfe  in  our 
Text,  viz.  The  Soul  with  all  the  Faculties  of 
the  Underfl:anding,  Reafon,  Judgment,  Will, 
&c :  Becaufe  the  Soul  keeps  Refidence  in  the 
Heart,  and  there  fnevv  s  itfelf  moll  prefent,  (as 
it  were,  in  her  Chair  of  State.      Hence  it  is 
that  the  Heart  is  put  for  the  Soul  with  her  Fa- 
culties, Prov.  23.  26.  My  Son  give  me  thy  Heart. 
Pfal.  51. 10.  Create  in  me  a  clean  Heart.     1  Pet. 
3.  15.  Sanctify  the  Lord  in  your  Hearts,  and  give 

*  D  Aunot.     t  Tit.  3.  6. 


Faith  and  Jiijlijicatlon.  15 

him  the  Honour  of  all  his  glorious  Perfeclions* 
Power  and  Wifdom,    Goodnefs,  P^aichfuhiefs, 
&c.   by  believing    them  &  depending   upon 
his  Proniifes  for  Defence  and  Affiflance  againft 
all  the  Evils  your  Enemies  may  threaten  you 
with.     Now  the  San6lification  of  the  Heart, 
and  all  the  faving  Fruits  and  Benefirs  enfuing 
thereupon,  is  not  for  our  own  Worth  nor  by  ou^r 
Strength,  but  is  the  Gift  of  God,  and  is  free, 
and  purely  by  Grace,  it  is  ilied  abroad  in  our 
Hearts  by  the  Holy  Ghoil,  which  is  given  un- 
to us.     O  !  admirable  Power  and  Grace  which 
is  put  forth  in  the  whole  of  our  Salvation,  from 
fii'fi:  to  laft,  which  the  mighty  God  will  work, 
not  only  in  raifmg  usupatlaft,  and  finally  fav- 
ing us,  but  hath  wrought  in  begetting  Faith  in 
us,  and  doth  work,  in  ftill  preferving  that  Faith, 
and  carrying  us  on  in  the  Way  of  Salvation.  Sui- 
table Reflections  hereon  would  naturally  and 
eafily  lead  us  to  fay  with  Paul,  Eph.  1. 19.  And 
-johat  is  the  exceeding  Gr eat nefs  of  his  Pozver  to  us- 
ward  ivho  helmey  according  to  the  working  of  his 
mighty  Power. 

The  Terms  in  the  Text  being  thus  f^Dmewhat 
opened,  the  Doftrineneed  not  vary  much  from 
them  :  It  may  be  framed  and  propounded  in 
this  Manner,  namelv, 

DOCTRINE.        . 

That  the  bringing  of  Men  from  a  State  of  Na^ 

ture  into  a  State  of  Grace,  is  the  Effect_jif  the 

Love  of  God,  tvrou^  in  their  Hearts  by  the 

HolyGhoft.     ~^^     •  ^ 

I  need  not  tell  you,  that  Converfion,  and  the 

Reports  made  of  the  extraordinary  Eifufions  of 

the 


i6  A  Treat  if e  of  Cwuerfiony 

the  blefTed  Spirit  of  Goc?,  both  abroad  and  at 
honie^  is  now  become  the  6Libje6l  of  moft  Men's 
Converfation :  Nor  are  we  ignorant  of  the  va- 
rious Shapes  in  which  that  important  Point  is 
now  held  forth  to  the  World.  I  have  therefore 
eileemed  itmy  Duty,  (for  Neceffity  is  laid  upon 
me,  yea,  wo  is  unto  me  if  I  preach  not  the 
Gofpel  )  and  neceflary  for    you   alfo,   to  lay 
before  you  the  Nature  of  that  grand  Subje6l> 
as  I  find  it  delineated  in  tliefac red  Pages ;  main- 
tained by  the  Confeffions  of  Faith  of  the  belt 
reformed  Churches  :    and  the  Writings  of  the 
c.  lefl,  and  mofl;  learned  Proteflant  Divines  ; 
tha.  ^ach  as  are  real  Converts  might  enjoy  the 
Comfo.  -  -^that  happy  State,  &  by  the  Bleffing 
of  Almighty  »o^-V-  "^^'^emoreefta'bliihed  there- 
in :  and  that  others  that  are  in  a  vravering  and 
unfettled  State  as  to  their  fpiritual  Condition, 
might  be  prevented  from  yielding  to  the  Delu- 
fions  of  a  falfe  Spirit,  and  kept  from  imbibing 
and  following  after  the  common  Errors  of  the 
Times.     And  as  I  hope  in  this  Day  of  great 
Commotion,  and  Convulfion  in  the  Church  of 
God,  as  well  as  in  the  Chriftian  World,  fome 
are,  and  more  may  be  favingly  brought  home, 
and  ingrafted  into  the  Head  Jefus  Chrill  the 
true  Vine ;   And  fearing  many  are  captivated 
under  the  Delufions  of  Satan,  and  led  by  a  Spi- 
rit of  Error,  I  muft  excite  you  to  a  mofl  earned 
Care  over  your  felves,  left  any  Perfon  among 
you  fliould'fail  of  Grace  offered  in  the  Gofpel, 
or  apoftatize  from  the  fteady  and  regular  Pro- 
feilion  of  it.  Looking  diligent ly^  lejl  any  Man  fail 
of  the  Grace  of  God^  kfi  any  Root  of  Bitternefs 

ffringiug 


Faith  and  jtuftification.  17 

fpringing  up  trouble  you,  and  thereby  many  he  de^ 
filed,  Heb.  12.  15.  the  Apoitlejntehding  hereby 
the  hindring  the  fpringing  up,  and  growing  of 
Errors,  Herefies  or  Immoralities,  which  are  apt 
to  infedl  Churches,  and  as  they  fpread,  to  mo- 
led, trouble  and  difturb  them,  and  to  keep  them 
from  purfuing  Holinefs,  left  by  but  one  fuch 
poifonous  Root,  a  whole  Church  of  Chriflians 
may  be  infecled  and  poifoned,  their  Sin  being 
as  apt  to  fpread  and  diffufe  irfelf  as  Leaven. 
And  how  early  even  in  the  Apoflle's  Time,  for 
want  of  obeying  this  Caution^  were  the  primi- 
tive Churches  corrupted,  both  in  Doctrines  and 
Morals,  by  loofe^  fikhy  Heredcks  among  them  j 
hath  been  already  hinted. 

Before  I  enter  upon  the  handling  of  the  Doc- 
trine in  its  feveral  Branches   ;    I  fhall  pave  my 
Way  to  them  by  obferving  fundry  Points  oi 
great  Importance.  Our  mod  celebrated  Divines 
tell  us,  that  the  Sum  of  all  Chriftian  Duties  is 
briefly  comprifed  under  thefe  tvv^o  Heads,  viz. 
Agenda  et  credenda,  doing  and  believing  :    Some 
add  a  third,  viz.  Fetendj,  i.  e.  asking.  The  Apo- 
ilie  Faul  makes  thefe  the  main  Pares  of  whole- 
fome  Do6lrine,  Hold^fqfl  the  Form  of  found  JVordi 
^inch  thou  hafi  heard  of  me,  in  Faith  and  Love, 
"cchich-is  in  Chrijijefus,  2  Tim.  i.  13.  The  Epi- 
tome of  Love  is  ihQ  Moral  Law  contained  ia 
ten,  more  briefly  in  two  Precepts.  Thou  floalt 
love  the  Lord  thy  God  ^ith  all  thine  Heart,  and 
thoujbah  love  thy  Neighbour  as  thy  felf    'The 
Sum  of  Faith  more  at  large  delivered  in  the 
■  '  Wrmngs  of  the  Apodles,  is  iliortly  drav.m  ia 
ti:at  excellent  Compendium,  which  is  called, 
C  The 


i8  A  Treat'ife  of  Cofrjerfion^ 

The  Apoftles  Creed,  containing  the  Subflance  of 
evangelical  Do6liine.  Both  thefe,  viz.  Faith 
and  Lo'oe  are  continually  alTaulted  by  Satan  ; 
and  corrupted  and  abufed  by  his  Inflruments 
in  the  World.  And  when  the  Accufcr  of  the 
Brethren  is  purpofed  to  give  a  Shake  to  the  In- 
terefl  and  Kingdom  of  Chrifl  in  the  World,  he 
had  rather  enter  upon  the  Church  by  under- 
mining the  Faith  with  Herefie,  than  at  open 
Breach  upon  good  Manners ;  ill  Manners  are 
obnoxious  toPunifhmentsfromthe  Law  ;  they 
lie  open  to  the  Reproof  and  Hatred  of  all  moral 
Honefly ;  they  expofe  to  Shame  and  Difgrace, 
and  thefe  for  the  mofl  Part  hinder  the  publick 
Allowance  and  Entertainment  of  them.  But 
Herefie  enters  almoft  unobferv'd,  and  quickly 
fpreads  abroad ;  finds  prefently  a  great  Number 
of  Favourers  and  Friends  ;  having  Advantage 
of  Men's  common  Infirmity,  itching  Ears,  and 
Aptnefs  to  entertain  Novelties  ;  taking  Pride  to 
be  fingular ;  being  painted  over  with  Colour 
of  Truth.  Moreover,  it  aims  at  the  fureft 
Mark,  the  Leaders  of  the  Flock  whofe  Autho- 
rity and  Example  fpeedily  infefts  the  refl.  With 
this  Weapon  hath  the  Dragon  made  War  with 
the  Woman,  raifing  up  even  of  her  own  Chil- 
dren, fuch  as  have  fought  againfl  her  by  deilroy- 
ing  Herefies  againfl  all  the  Articles  of  Faith  : 
which  have  their  Spring  in  the  Romifli  Syna- 
gogue, whereto  all  Herefies  almofi:  of  former 
and  later  Times  have  made  their  Confluence: 
of  v/hich  you  have  a  Hint  in  the  Sequel  of  this 
Difcourfe.  As  for  our  felves  let  it  be  our  Care 
fo  to  fpeak  and  judge  of  our  Converfion  and 

Faith^ 


Faith  and  Juftificatlon.  .19 

Faith,  as  that  mofl  precious  Grace  which  is 
freely  given  us  to  enrich  and  inflrumentally  fave 
our  Souls,  not  exercife  our  Wits  in  difcerning 
and  judging  of  others,  (as  the  Manner  of  fome 
is)  the  Kno^yledge  whereof  by  Contemplation 
is  mod  empty  and  vain,  without  the  real  Inha- 
bitation of  it  within  our  felves.  It  fhall  be  my 
befl  Endeavour  by  the  Help  of  God*s  Affiftance, 
to  give  you  the  Knowledge  thereof,  fo  far  as 
the  "Word  in  manifold  Precepts,  with  the  Pains 
and  Induflry  of  the  learned  and  mofl  judicious 
Chriflians  have  difcovered  it  to  my  poor  Un- 
derflanding.     Thus  you  fee  I  pretend  not  to 
new  and  extraordinary  Light,  or  novel  Difco- 
veries  ;   but  intend  to  iliew  you  the  good  old 
Way  plainly  held  forth  in  the  facred  Pages,  to 
travel  into  thofe  Manfions  of  Glory,  which  are 
already  prepared  for  the  Children  of  God  above. 
The  Text  and  Do6lrine  will  lead  me  naturally 
into  the  Examination  ofmany  important  Points 
in  Divinity  ;   which  are   fo  interwoven  and 
Imked  one  with  another,that  without  the  Know- 
ledge of  all,  we  fliall  not  clearly  difcern  any  a^ 
lone;  efpecially  ^o^^f fo;2.  Faith md^^ujiification; 
all  of  them  being  plainly  implied  in  the  Text 
and  Do6lrine  ;   as  is  explained  by  the  Apoftle 
Paid  in  that  golden  Chain  of  Salvation  which  he, 
lets  down,  Rom.  8.  30,  mj07n  he  did predeftimte^ 
them  he  alfo  called;  and  vjhom  he  called,  them  he 
ajo  jufiified;  and  ivhom  he  jujiified,  them  he  alfa 
glorified. 

In  the  Profecution  of  our  Doclrine,  thefe 
following  Points  fall  in  naturally  to  be  difcourf- 
ed  upon ;  viz. 

C  2  Firfl. 


20  A  Treatife  of  Converfwn^ 

Firfl,  Converfiou. 
Secondly,  Faith. 
Thirdly,  Juftification. 

Fourthly  and  laflly,  the  Application  of  thefc 
briefly  and  plainly  in  their  Order.     And 

Firfl,  Of  Con'-jerfun.  Many  eminent  Divines 
have  treated  accurately  and  favourly  on  this 
grand  Subje6l  in  the  lail  Century  :  I  could  fill 
up  a  whole  Page  with  the  Names  of  thofe  Wor- 
thies of  the  Lord.  Doubtlefs  fome  of  you  have 
■fome  of  their  excellent  Treatifes  in  yourHands, 
as  Jlkine'sAhnVy  Shepard's SincereCpnveit, and 
others,'who  wrote  of  Converlion  with  becoming 
Candour  and  f^-riptural  Skill ;  but  alas  !  I  find 
in  Converfation  and  Print  that  the  Occafion  and 
Scope  of  thefe  great  IMen,and  their  good  Works, 
is  much  perverted  and  abufed  by  the  Gnofticks 
'  of  this  Age  ;  which  (  with  many  other  Confi- 
:  derations)  moved  me  (the  lead  of  all  Saints)  to 
/  employ  my  Pen  andfmall  Talent  in  Defence  of 
I  fovereign  Grace  abundantly  manifefted  in  the 
'  Converfion  and  Sanftification  of  rebellious' 
Sinners,  which  I  fear  hathfuffered  at  this  Day 
much  Violence  and  Reproach  from  many  who 
feem  to  boafi:  of  their  great  Preheminence  in 
Grace  above  all  others;  fuch Boafting is  exclu- 
ded, Rom.  3-  27.  It  is  probable  that  the  vari- 
ous Acceptations  of  Converfion  in  the  facred 
Texts  is  an  Occafion  ,of  many's  mifi:aking  the 
true  Notion  of  real  Converfion,  as  feems  of 
late  ;  I  fiiall  therefore  endeavour  to  remove 
fuch  Mistakes  by  fliewing  the  differentMeaning 
pfit  as  it  is  applied  in  the  holy  Scriptures.  Thofe 
of  the  ancient  Church  thm  are  reformed  in  her 

of 


Faith  and  Jujlification.  2i 

oFtheirevil  Courfes,  are  termed  Gcnverts.  Zion 
fiall  be  redeemed -ivith  Judgment y  and  her  Converts 
^ith  Righteoiifnefs,  Ifa.  i.  27.  Again,  It  fignifi- 
eth  a  turning  from  fome  parricuJar  Sin  or  Sins, 
whereby  we  have  offended  God  or  Man.  Luk! 
^2.  32.  TVhen  thou  art  coivcerted  Jtrengthcn  thy 
Brethren.  Jer.  31.  18.  Convert  thou  me  and 'l 
fJjall  be  converted ;  this  is  an  a6live  Converfion 
performed  by  Men  already  regenerate,  wiio 
being  already  renewed  by  Grace,  do  work 
together  with  his  Grace  ;  converting  Grace 
Grace  being  accompanied  with  affiiling  and  fup- 
porting  Grace.  God  converteth  a  Sinner  by  put- 
ting Grace  of  Repentance  into  his  Soul.  A 
Sinner  converteth  himfelf,  when  he  endeavour- 
eth  his  own  Converfion,  diligently  and  con- 
llantly  ufmg  all  good  Means,  ptiblick&  private. 
Agam,  There  is  a  Converfion  when  one  that  be- 
ing out  of  the  Church  is  bro't  into  the  Church 
Eph.  2. 12, 14.  Or  being  in  the  Church  is  turned 
from  fmful  Ways,  that  he  is  a  new  Creature 

2  Co;-.  5. 1 7.  Is  changed  into  the  fame  Ima^e  from 
Glory  to  Glory.  2  Cm-.  5. 18.  Hath  Chrifl^-ormed 
m  him.  Gal  4.  18.  And  is  tinned  to  ferve  the 
true  and  living  God.  i  The/.  i,g.  Again,  Itf^P-- 
nihes  the  turning  or  total  Change  of  an  elecl 
Sinner  from  Sm  to  God:  and  in  this  Significa- 
tion IS  comprehended  both  Faith  and  Repen- 
tance, even  the  whole  Work  of  Grace.  Jnd 
Sinners  Jlall  be  converted  unto  thee,  Pfal.  51.  jo 
This  is  a  paffive  Converfion,  wherein  we  fuffer 
God  to  work  upon  us ;  but  cui  frlves  by  our  na- 
tural Power  work  nothing,  unlefs  it  be  to  hin- 
der the  Work  of  Grace,  what  we  may.     This 


fl^  A  Treat'ife  of  Converfion^ 

is  efpecially  intended  by  rhe  Apoil'e  in  our 
Texcj  and*  is  the  Meaning  of  tiie  Point  now 
under  Confideration.  For  the  more  diflincb 
Knowledge  whereof,  we  (hall  briefly  confidgr 
Man  in  his  threefold  State,  viz. 

i^iritrin^he  Statejjflnnocency  and  Upright- 
nefs.     JNlan  was  creaiteTupright.  Eccl.  7.  29. 
God  made  Man  upright;  but  they  have  fought  out 
inany  Inventions.   He  was  made  very  good.  Gen. 
i.idt.  Other  Creatures  were  his  Footlleps,  but 
Man  was  his  Image.  Gen.  i.  26.  Let  us  niake  Man 
in  our  Image,  after  our  Likenefs :  Which  tho*  it 
feem.s  to  imply  no  more  in  that  Place,  than  an 
Imiage  of  his  Dominion  over  the  Creatures,  yec 
theApoftle  raifes  it  aDegree  higher,  and  gives 
us  a  larger  Interpretation  of  ir.  Col.  3. 10.  Jnd 
ha'ce  put  on  the  new  Man,  ivbicb  is  rene'xed  in 
Knozolcdge  after  the  Image  of  him  that  created  binn 
Making  it  to  confifl  in  a  Refemblance  to  his 
Righteoafnefs.      Image  (fay  fome)  notes  the 
Form,  as  Man  was  a  Spirit  in  Regard  of  his  Soul, 
Likenefs  notes  the  (Quality  implanted  inhisfpi- 
ritual  Nature:  The  Image  of  God  was  drawn 
in  him,  both  as  he  was  a  rational,  and  as  he  was 
a  holy  Creature.   Man  was  endowed  with  fuch 
Strength  and  Integrity  in  all  Parts,  as  did  wholly 
difpofe  him  to  all  Operations  conformable  to 
God's  Will  ;   his  Underfcinding  fo  far  as  was 
needful  before  his  Tranflation,  had  a  clear  Ap^ 
prehenfion  of  the  Deitv,  in  his  Nature,  Attri^ 
butes  and  Worfliip;  as'alfo  of  the  Creatures  in 
their  EiTence  and  Qualities.     His  WiH  embrac- 
ed and  clave  fad  to  God,  whom  ^'^y?;:  knew  to 
be  Author  of  his  Keeping  and  Happinefs.  His 

Afteft'' :is 


Faith  and  Jitjlificatlon,  S^ 

Affeftions  and  ail  inferiour  Faculties,  obeyed 
tvichoLit  aii  Refiflance  the  Rule  of  Reafon,  knd 
Motions  of  the  ianftified  Will.  This.iiniverfal 
HolinefsandPex^-fedioil  in  the  w^oieMan,  was 
tiiat  Image  of  God,  or  original  Juftice  wherein 
Adam  was  created,  but  continued  not.     For  in 
SeQond  Ylzcz;  After  his  Fall  fl'om  his  origi- 
ral  Reaitide  and  Oprightnels7  for  a  Punifli- 
ment  of  his  wilful  TranlgreiTion  and  Apoftacy, 
his  Maker  removed  his  Image,  and  flript  him 
naked  of  th.t  Habit  of  Grace  and   Flolinefs 
wherewith  he  was  univerfally  qualified  ;  having' 
left  him  only  feme  fmall  Remainders  of  his  ex- 
cellent Chara6ler  un blotted  out.     God  himfelf 
gives  us  the  Defcripcion  of  Man's  Nature.  Gen,^ 
^^5-  That  he  hath  not  one  good  Imagination  aC 
any  Time.     And  the  Apoflle  from  the  Pfalmifl: 
dilates  and  comments  upon  it ;    There  is  none 
righteous,  no  not  one ;  their  Mouth  is  full  of  Curl^ 
ing  andBitternefs,  their  Feet  are  fv^ift  to  Jloed  Blood, 
-&c.  Rom.  3.10.  &c.  This  Corruption  is  equal  to 
all,  natural  to  all ;  it  is  not  more  poyfonous,  or 
niore  fierce  in  one  Man  than  in  another.  Man 
in  his  fallen  Ellate  contrafted  an  Alienation  of 
his  Underilanding  from  knowing  God,  and  of 
his  Will  fromlovmg  him:  a  Debauch  of  all  his 
Faculties  ;    a  fpiritual  Adultery  ;  in  preferrinff 
not  only  one  of  God's  Creatures,  but  one  of 
his  defperafe  Enemies  before  him  ;   thinking 
mm  a  wjfer  Counfellor  than  infinite  Wifdomt 
and  imagining  him  poflefled  with  kinder  Af' 
f  edtions  tp  him,  than  that  God  who  had  newly 
created  hira.      Thus  he  joins  in  League  with 
kidl  againil Heaven,  with  afallen  Spirit  ggainfi: 

his 


24  A  Trcatife  of  Converfwn, 

his  bountiful  Benefactor,  and  en-ters  into  So- 
ciety with  Rebels,  that  juil:  before  com'Tienced 
a  War  againft  his  and  their  common  Sovereign; 
he  did  not  only  falter  in,  but  caft  off  the  Obedi- 
ence due  to  his  Creator;  endeavoured  to  purloin 
his  Glory,  and  aftually  murdered  all  thofe  that 
were  virtually  in  his  Loyns.  Sin  entred  into 
the  World  by  him,  and  Death  by  Sin,  and  paifed 
upon  all  Men,  Rom  5.  12.  And  this  univerfal 
Corruption  of  Man's  Nature  is  that  which  we 
call  the  Image  of  Satan,  to  whom  Jdam  by  his 
Fall  became  like.  And  in  Scripture  it's  term'd. 
The  FlefJj,  the  old  Man,  the  Sin  that  dwelkth  in  us, 
the  Sin  of  the  World,  the  Lam  of  Sin,  the  Lave  in 
.  our  Members,  the  Body  cf  Death,  Cone upifce nee  or 
Luft  ;  alfo  the_f.r[l  Death  of  the  SmiLj^jAi 
Almii  died  imniediatelyupon^his  Sin ;_  in  which 
Death  imd  SeparaxJoifor^Gr'ice  from  the  Souk 
£lL^^'i'gj?sPQilerity  remain  dead  and  rot.ten  'till 
thcY  be  cjuickned  again  by  Chrif}-.  And  the 
,  Soul  being  oFa  lively  and  active  Subflance,  wor- 
•keth  altogether  by  and  according  to  its  inhe- 
rent Qiialities;  where  they  are  only  good,  all 
the  Actions  thereof  are  regular;  where  naught, 
all  iti  Operations  mud  needs  be  crooked  and 
incongruous ;  as  in  Men  unregenerate,  of  whom 
the  Apoflile  faith,  and  fets  it  down  as  their  pe- 
culiar Charafter,  They  that  dre  in  the  Flejh  can- 
not pleafe  God,  Rom.  8- 8.  And  out  of  this  Root 
groweth  that  Fruit  which  we  properly  call  Man's 
Averfion  or  turning  from  God  to  himfelf,  to 
Satan,  to  any  Creature,  yielding  Service  and 
Love  to  any  but  to  God^  to  whom  only  h^ 
owes  i:. 

Tliirdly, 


Faith  and  j^ujlifi cation,  ijj 

Thirdly,  There  is  a  third  Ellate  of  Mail,  and 
th*at  IS  me^State  of  Grace.  In  this  Condition 
there  are  KSBits  ot  JKlgfiteoufnefs,  and  Sin  mix- 
ed together ;  a  Quality  of  Holinefs  implanted 
in  the  Soul,  and  the  corrupt  Quality  in.part  done 
away :  This  is  the  Work  of  the  Holy  Ghoft  in 
the  Heart  of  a  Sinner :  enlightening  the  Mind 
fpiritually  and  favingly  to  underfland  the  Things 
of  God ;  taking  away  from  them  whom  he  effec- 
tually calls,  the  Heart  of  Stone,  and  giving  unta 
them  the  Heart  of  Fleili,  renewing  their  Wills, 
and  by  his  almighty  Power,  determining  them 
to  that  which  is  good,  and  effeftually  drawing 
them  to  Jefus  Chrifl.  And  this  Work  of  the 
Holy  Ghoft  upon  us,  is  fet  forth  in  Scripture  by 
fandry  Appellations  ;  all  fignifying  but  divers 
Gircumflances  of  one  and  the  fame  Thing.  Ig 
is  called,  the  Spirit,  Fbcation,  our  Converjion,  the 
firfi  ReJurre^io7i  from  the  Dead,  the  Law  of  our 
Minds,  viz.  renewed,  our  Renovation^  or  renewing, 
our  Renafcentia,  or  new  Birth,  our  Regeneration^ 
the  new  Man,  the  new  Creature ;  and  in  one  Word, 
our  Sandtificatiofi,  which  comprehendeth  and  ex- 
plaineth  all  the  reft,  which  is  nothing  but  that 
Image  of  God,  which  we  had  loft  in  Jdam, 
reftored  to  us  again  by  the  fupernatural  Work 
of  God's  Spirit,  creating  Holinefs  and  Grace  in. 
our  unholy  and  gracelefs  Hearts.  Ail  the  Fa- 
culties of  the  Soul  are  renewed.  If  any '  Man 
he  in  Chrijt,  he  is  a  new  Creature:  old  Things  are 
fafi  away ^hehold,  all  Wngs  are  become  new,  2  Cor. 
5. 17.  Converfion  is  no  lefs  than  to  be  born  over 
^g^n, ^ohn  3.  3.  or  from  above;  fee  the  Mar* 
gin,  Jnoih^n  oSzQn  fignifieth  from  above,  as  V. 
D  31. 


:^6  A  Treatife  of  Converjioriy 

2i',Ja7nes  1. 17.  &c.  Which  may  teach  us  that 
the  new  Birch  miifl:  be  wrought  in  the  Soul  from 
above  by  the  Power  of  God .     'Tis  ufual  by  the 
civil  Laws  of  Countries^  that  none  enters  into 
the  PoiTeirion  of  an  earthly  Kingdom  but  by 
the  Right  of  Birth:  And  for  the  obtaining  the 
Kingdom  of  Heaven^  there  mufl  be  a  new  Birth, 
a  heavenly  Renovation  ofthe  whole  Man,  Soul, 
Eody  and  Spirit,  to  give  him  a  Title  by  the 
wife  and  unchangeable  Conflitution  of  God  in 
the  Gofpel,  and  to  qualify  him  for  the  Enjoy- 
ment of  it :    And  then  only  are  we  renewed, 
being  made  new  Men,  and  new  Creatures,  then 
only  begotten  and  born  again  by  the  Spirit, 
then  railed  to  Life,  efpecially  called,  and  turn- 
ed fromDarknefs  to  Light,  when  we  are  fanc- 
tified  throughout  by  the  new  Quality  of  Grace 
brought  into  us,  rectifying  and  repairing  every 
Part  of  our  whole  Man.     In  which  State  the 
Operations  of  the  Soul  are  mixt,  neither  fimply 
good  as  in  the  State  of  Innocency,  nor  fimply 
evil  as  in  the  State  of  Corruption  and  natural 
Depravity  ;    but  partaking  of  both  Qualities, 
according  to  the  different  Habits  of  Corruption 
and  Grace,  whereby  the  Soul  is  depraved  or 
xeftified  in  her  working.     From  which  renew- 
ed Grace,  as  the  proper  Fruit  thereof  flows  our 
Converfion,  or  returning  unto  the  Lord.  When 
once  the  Holy  Ghofl  hath  given  us  the  fpiri- 
tual  Life  and  Grace,  we  begin  again  to  own 
and  pay  Homage  to  our  Creator,  and  forfake 
our  Lulls,  Satan,  the  World,  and  Self-righte- 
oufnefs,  to  fallen  our  Love  upon  the  Lord  that 
made  our  Souls,  verily  efteeming  that  he  hath 

the 


Faith  and  JiiJitficaUon,  27 

the  befl  Right  to,  and  befl  deferves  our  Ser- 
vice. In  the  new  Birth,  or  Converfion,  there 
are  two  Things  to  be  a  little  more  cleared, 
and  diflinguiilied,  viz. 

1.  The  Habit  of  Grace. 

2.  The  Operations  proceeding  fronijhat 
Habit.  ^'^''' 

I.  ThfiJHabit  of  Grace.  This  is  a  fuperna- 
tural  Quality  oFTTolinefs,  poured  into  ail  the 
Powers  of  the  Soul  at  once.  As  no  Part  was 
left  untainted  by  Corruption  ;  fo  every  Part 
and  Faculty  of  the  Soul  is  fanftified  by  the  re- 
newing of  the  Holy  Ghofl.  The}-  are  walhed, 
they  are  ran6lified,  they  are  juftified  in  the  Name 
of  the  Lord  Jefus,  and  by  the  Spirit  of  our  God. 
iCor,  6.  II.  Regeneration,  and  Sanclification,  is 
the  proper  EiFe6l  of  the  Spirit,  creating  in  the 
Soul  new  Habits  and  Diipolidons,  by  which  its 
enabled  and  inclined,  as  to  die  unto  Sin,  fo  to 
live  unto  God.  For  by  the  Grace  of  Regenerati- 
on, there  is  at  once  an  habitual  Renovation  of  e- 
very  Part,*  to  illuflrate  fomewhat  this  Implanta- 
tion of  Grace,  or  the  New-Birth  ;  Divines  draw 
one  or  two  Similitudes,  or  Comparifons,  as  when 
Grace  cometh  into  the  Soul,  it  is  like  Light  com- 
ing into  the  Air,  which  before  dark,  is  in  all  Parts 
illuminated  ;  or  as  Heat  into  cold  Water,  that 
fpreads  itfelf  through  the  whole  Subftance.  Or 
as  the  Soul  into  the  Body  o^  Lazarus ^  or  the 
Shunamite's  Child,  not  by  Degrees,  but  all  at  once 
infufed,  and  giving  Life  to  every  Part.  So  is 
our  New-Man  born  at  once,  tho'  he  grow 
by  Degrees  ;  That  is,  the  Soul  in  our  Con- 
verfion is  re-in veiled  with  the  Image  of  God, 
D  2  iu 


28  A  'Treatife  of  Comer fion, 

in  all  its  Faculties ;  and  altho'  the  Aftions  of 
Grace  do  not  prefently  appear  in  each  one,  yet 
the  Habit,  the  Seed,  the  Root  of  all  divine  Vir- 
tues, is  firmly  re-implanted  in  them,  and  by  the 
Strength  of  this  Grace  given,  they  are  difpofed 
to  all  fanftified  Operation.  Now  the  Operati- 
ons flowing  from  this  blefled  Habit  of  Grace 
are  many.  Grace  like  the  Ocean  is  one  Ele- 
ment ;  but  takes  diverfe  Names  according  to 
the  feveral  Regions  and  Parts  of  the  Soul  which 
it  waflieth  and  fan6lifieth,  according  to  the  fe- 
veral Objefts  about  which  they  are  employed; 
and  alfo  according  to  the  feveral  Occafions  that 
ftir  them  up  to  A6lion.  One  Inftance  or  two 
of  this  may  eafily  be  propounded ;  as  Grace  in 
the  Underflanding  is  termed  fpiritual  Wifdom 
in  the  Knowledge  of  heavenly  Things  ;  Gr;ice 
in  the  Willis  are6lified  Choice, and  embracing 
its  right  Objeft,  God  and  his  Goodnefs ;  Grace 
in  the  Affe6lions  are  their  pure  and  fanftified 
Motions  towards  their  proper  Objedls ;  Grace 
in  the  outward  Man,  is  its  proper  and  ready 
Obedience  in  doing  the  Commands  of  a  fan6li- 
iied  Soul,  Now  in  all  thefe  Parts,  altho'  the 
Seed  of  renewing  Grace  be  fo  deeply  fown  and 
rooted,  that  as  i  John  3.  9.  it  remains  within 
OS ;  yet  the  aftual  Operations  of  this  Grace  ap- 
pear neither  perfeftly  nor  equally  in  every  Part, 
but  fhew  themfelves  fooner  or  later,more  ftrong- 
ly  or  weakly,  according  as  the  Strength  of  flnful 
Corruption  abates,  more  or  lefs,  or  as  there  is 
greater  Occafion  and  Ufe  of  one  Grace  more 
than  another.  Some  beloved  Lufl,  fome  cor- 
rupt Cuflom,  Company  or  E:?cample  inclining 

fome 


Faith  and  Juflificatlon,  29 

fome  or  other  of  the  AfFe6lions  of  the  Soul  a- 
nother  Way.  But  yet  notwithftanding  hereof, 
Grace  is  intire  in  all  the  Powers  of  the  Soul. 
For  as  the  reafonable  Soul  in  Infants  hath  all  its 
Faculties  intirely,  tho'  the  Exercife  of  each  of 
them  appear  not,  bu:  in  Time  by  Degrees ;  fo 
in  Regeneration,  Grace  is  intire  even  in  its  In- 
fancy and  firfl  Birth,  tho'  the  Operations  of  it 
are  more  or  lefs  according  to  our  Growth  in 
Chrifl.  Now  as  our  other  Graces,  fo  Faith  is 
a  Part  of  our  Sancliiication  ;  Faith  is  wrought 
in  the  Soul  then,  when  we'  are  regenerated  by 
the  Infufion  of  the  Habit  of  Grace  into  our  whole 
Man.  And  this  leads  us  naturally  and  neceffa- 
rily  unto  that  Diflin6lion  of  the  Grace  of  Faith, 
unto  the  Habit  of  Faith,  and  the  A61  of  Faith. 
Ti:e  Habit  of  Faith  is  the  renewed  Quality  of 
the  Soul,  whereby  it  is  made  able  to  difcern, 
yield  Aflent  unto  the  Truth  of  God  revealed  in 
his  Word.  The  A61  of  Faith  is  when  theUnder- 
ftanding  and  Will  do  a6lually  know  and  relie 
upon  God's  Truth  and  Goodnefs.  Wherefore 
we  are  not  to  imagine  that  Faith  is  infufed  ei- 
ther before,  or  vvdthout  other  Graces,  or  that 
the  Soul  is  not  at  the  fame  Time,  and  as  foon 
difpofed  to  love  and  fear  God,  as  to  believe  in 
him,  or  to  Humility,  to  Patience,  to  Charity, 
to  Repentance,  as  to  Faith.  The  Seed  of  all 
thefe  Graces  is  fown  at  once;  and  in  their  re. 
fpedlive  Habits  they  are  co-equal  Stems  of  one 
common  Root  of  inherent  Sanftity :  Tho'  yet 
fome  flioot  up  fader,  and  bear  Fruit  foonerthan 
others.  Thofe  that  do  are  the  two  principal 
Graces^  of  Faith  and  Repentance.    From  thefe 

Premifes 


30  A  Treatife  of  Comerfjon^ 

Premifes,  this  Conclufion  may  very  fairly  be 
drawn,  viz.  that  Faith  properly  is  not  the  Root 
of  all  Graces,  (as  hath  been  faid  by  feme)  f  nor 
the  firfl  Degree  of  our  Sanftificadon,  and  fpi- 
ritual  Life.     Ic  is  the  true  and  general  Doftrine 
of  all  Divines,  and  it  is  a  trueDodlrine,  that  ac- 
tual Faith  is  never  wrought  in  the  Soul,  till  be- 
fides  the  fupernatural  Illumination  of  the  Under- 
{landing,  the  Will  be  alfo  changed,  and  freed 
in  Part  from  it's  natural  Perverfenefs ;  for  'till 
this  be  done  it  is  utterly  impo ITible  itfliouldever 
embrace  the  Promife.     And  this  is  done  by  the 
Grace  of  Sandtification  implanted  in  the  Soul ; 
by  which  'tis  fweetly  and  |^eely  inclined  to  all 
heavenly  Things.     It  is  certain,  to  believe  is 
an  A6lion  of  a  Man's  living  by  Grace,  not  dead 
in  Sin.      And  there  can  be  no  Reafon  given, 
why  in  our  Regeneration  itfhouldbe  neceilary 
firfl  to  have  Faith  before  we  can  have  any  o- 
ther  Grace  of  San6lification,  no  more  than  that 
it  fliould  be  needful  to  have  fome  other  Grace, 
before  we  can  have  Faith  :    or  why  we  are 
more  fit  being  unconverted,   to  receive   the 
Grace  of  Faith  rather  than  any  other  Grace,  as 
of  Repentance,  &c.     Having  thus  briefly,  and 
I  think  plainly  fliewed  the  Nature  of  our  Con- 
verfion  or  San6lification,  there  remaineth  three 
material  Things  to  be  confidered,  which  are 
manifeflly  held  forth  in  our  Text  and  Doftrine: 
And  they  are  thefe,  viz. 

1.  The  Caufe  whereby. 

2.  The  Manner  how.     And 

f  Tilcn  Sinag.  Part  2.  Difp.  45.  Thef.  41. 

3.  The 


Faith  and  Jiiftification,  31 

S.The  Siibje6l  whereinConverfion  is  wrought, 
I.  The  Caufe  whereby:  which  may  be  thus 
diflinguilhed.  viz. 

1.  The  impulfive  or  moving  Caufe. 

2.  The  efficient  or  working  Caufe* 

I.  The  impuhive  or  moving  Caufe  ;  this  is 
God's  free  and  fpecial  Grace  alone,  and  not  any 
Thing  at  all  forefeen  in  Man.  There  is  not 
one  good  A6lion  in  all  his  Carriage  that  can 
plead  for  a  Re-admiflion  of  him  to  his  former,  or 
better  State.  There  is  not  one  good  Quality- 
left  in  the  natural  Man  that  can  be  an  Orator 
to  perfwade  divine  Goodnefs  to  fucha  gracious 
Procedure ;  there  is  no  moral  Goodnefs  in  Man, 
that  can  be  an  Objeft  of  divine  Love:  What  is 
there  in  an  unfan6lified  Man,  but  is  rather  a 
Provocation  than  an  Allurement  ?  Nay,  it  might 
well  be  expe6led  that  all  the  Perfe6lions  of  the 
divine  Nature  fliould  enter  into  an  Aflbciation 
eternally  to  treat  rebellious  Man  according  to 
his  Deferts  ,•  fo  that  nothing  in  Man  can  be 
fuppofed  to  move  God  to  bellow  the  Grace  of 
San6lification  upon  him,  but  his  free  Love  to  his 
Ele6lin  Chrift,  which  Love  of  God  is  from  Eter- 
nity, before  the  Foundations  of  the  "World  was 
laid  ;  and  the'  it  be  revealed  unto  the  Eledl  in 
Time  ;  or  at  their  Converfion  ,•  yet  doth  it  not 
then  begin,  when  it  begins  to  be  manifefled. 
When  we  yet  lay  in  the  Shadow  of  Death  and 
Darknefs,  being  alienated  from  the  Life  of  God, 
that  Life  which  God  commands  and  approves, 
and  whereby  God  lives  in  Believers,  and  they 
Jive  in  him :  Having  the  Underjtanding  darkned^ 
bmg  alienated  from  the  Ufe  of  God^  through  the 

Ignorance 


32  J  Treatife  of  Converfion, 

Ignorancs  that  is  in  them  hecaiife  of  the  Blindnefs  cf 
their  Hearts,  faith  the  Apoftle  of  the  Ephefians^ 
Chap.  4. 18.  When  we  were  call  out,  wallow- 
ing in  our  Blood,  when  there  was  none  to  pity 
us,  yea,  when  we  did  not  pity  ourfelves;  God 
Icokt  on  us,  with  tender  Compaffions,  he  pitied 
us,  he  loved  us  as  chofen  VelTels  prepared  for 
Giory,as  Heirs  of  Grace  and  Life;  and  becaufe 
he  thus  loved  us,  he  faid  to  us,  Live,  hecover- 
-ed  our  Nakednefs,  and  clothed  us  with  Righte- 
oufnefs.  God  eternally  loved,  and  is  reconciled 
to  the  Ele6t  before  they  are  born,  much  more  be- 
fore they  are  regenerate,  a  full  Atonement  and 
SatisfaClion  for  all  Offences  is  made  by  Chrifl, 
and  accepted  on  God's  Part.  Whereupon  ac- 
tual Reconciliation  mufl  needs  follow,  and  this 
the  Scriptures  moil  evidently  fheweth,  Chvifl 
being  the  Lamb  flain  from  the  Beginning  of  the 
JVorld;  and  God  teflifying  of  him  at  hisBaptifm, 
long  before  his  Death,  in  that  Speech  of  admi- 
rable Confolation,  This  is  my  beloved  Son y  in  ixjhoni 
i  am  'V:ell  pleafed ;  well  pleafed  with  him  for  the 
unfpotted  Holinefs  of  his  Perfon,  well  pleafed 
%vith  us  in  him  for  his  invaluable  Merits.  Ele6li- 
on,  Converfion  and  Faith,  all  are  Fruits  and  Con- 
fequents  of  God's  a6lual  Love  unto  the  Eleft. 
Which  Graces  and  Favours  he  therefore  beflows 
upon  them,  becaufe  he  loves  them.  And  there- 
fore it  is  vain  to  fay,  Deus  eligitHomines  diligendoSy 
non  dile&os  ;  or  that  Faith  and  San6lity  are  be- 
fiowed  on  us,  only  to  make  us  capable  of  God's 
Love,  when  indeed  the  beftowing  of  them  is  a 
Fruic  of  our  God's  great  i\lercy  and  Love  unto 
us.  'And  as  liis  Purpofes^  fo  is  hisLove  unchange- 
able 


Fajtb  and  JuJlificatio\;,  33 

tVile  from  all  Eternity ;  for  God's  Love  to  the 
}s|£geDerate  is  not  a  Thing  of  y  elterday  ,as  them- 
fe'lves  are  ;  but  one  of  thofe  ancient  Favours 
laid  up  for  us  in  the  Treafury  of  his  ever- 
lafting  Counfeis,  Our  Juflification,  long  be- 
fore we  were  born,  is  purchafed  for  us  by 
Chrifl;  and  therefore  'tis  vain  to  think  with  the 
Arminians,  that  Chrift's  Merits  have  made 
God  only  placabileiUy  not  pJacatum,  procured  a 
Freedom  that  God  may  be  reconciled  if  he  will, 
and  other  Things  concru.but  not  an  adtual  Re- 
conciliation. A  filly  Shift  devifed  to  uphold 
the  Liberty  of  Man's  Will,  and  Univerfali- 
ty  of  Grace.  It  is  not  our  Faith  that  works 
God's  Reconciliation  with  us,  but  Chrifl  believ- 
ed on  by  Faith :  And  his  Merits  are  aot  there- 
fore accepted  of  God,  becaufe  we  do  beheve ; 
but  becaufe  they  of  themfelves  are  of  fuch 
Worth  and  Sufficiency  as  do  deferve  his  moft  fa- 
vourable Acceptance  of  them  for  us.  And  what 
Reafon  have  we  then  to  think  why  they  have 
not  always  procured  as  well  as  defer ved  God's 
Love  and  aftual  ReconciHation  for  the  Ele6t, 
not  only  before  their  Faith,  as  in  all,  but  alfo 
without  their  Faith,  as  in  Infants  ?  I  pafs 
now  to  the 

2d.  Caufe  of  our  Ccnverfion:  viz.  The  ef- 
ficient Caufe  which  really  produceth  it,  and 
that  is  the  Ploly  Ghoft,  in  whofe  Perfon  (  not 
excluding  the  Father  and  the  Son,  as  noted  in 
the  Explication  of  our  Text)  this  Work  of  Sanc- 
tification  is  peculiarly  terminated.  The  Apo- 
flle  P^«/ calls  all  the  Graces  of  God  the  Fruits 
of  the  Spirit,  Gal.  5-2,2.  Buube  Fruit  of  the 
E  Spirit 


34-  -^  Treatife  of  Corfoerjion, 

Spirit  is  Love,  Joy,  Peace,  Long-fiffering,  Cc^p^ 
tienefe,  Goodnefs,  Faith.  So  Epn.  5.  9.  For  r -^ 
Fruit  cf  the  Spirit  is  in  all  Goodnefs,  and  Righi-e- 
oufnefs,  and  Truth.  This  is  the  Work  of  the 
Holy  GholL  by  whom  we  are  made  Light  in  the 
Lord,  To  walk  as  the  Children  of  Light,  i^  to 
manifefl  in  the  Courfe  of  our  Chriflian  War- 
fare,all  Goodnefs  and  Righteoufnefs  and  Truth, 
Meeknefs,  Temperance,  againil  fuch  there  is 
no  La'w.  It  is  true,  that  many  of  thefe  which 
the  Apoftle  enumerates  Gal  5.  are  moral  Vir.- 
tues,  as  Forbearance  of  Paiiion,  rafli  Anger,  and 
Haftinefs  of  Spirit,  a  fober  Ufe  of  Meats  and 
Drinks,  Apparel,  or  any  Thing  wherein  our 
Senfes  are  delighted,  and  fuch  as  fome  have 
attained  to  by  moral  Difcipline,  the  cultivating 
of  their  Natures  by  Education,  and  moral  Fhi- 
iofophy  :  Yet  they  are  alfo  the  Fruits  of  the 
Spirit  of  God ;  fuch  as  it  doth  always  work  in 
the  Souls  wherein  it  dwelleth,(tho'  indifferent 
Meafures  and  Degrees)  only  the  moral  Man, 
thus  comporteth  himfelf  from  Principles  of 
Reafon,  fliewing  him  the  Beauty  and  Come- 
linefs  of  fuch  a  Converfation,  &  aims  no  higher 
in  it,  than  an  Happinefs  of  Converfe  in  this 
life,  his  own  Honom*  and  Reputation.  But 
thefpiritual  Man  doing  the  fame  Things,  aim- 
eth  at  an  higher  End:  (The  glorifying  God, 
and  faving  his  own  Soul)  and  doth  thefe  Things 
from  a  Fear  of  God,  out  of  Love  to  him,  and 
out  of  Faith,  (  as  feeing  in  them  the  Will  of 
God)  againil:  fuch,  faith  the  Apoftle,  there  is 
no  Law,  no  Law  to  accufe  or  condemn  them ; 
for  thefe  are  Things  which  ;he  Law  com- 

mandeth 


Faith  and  Jujlificatlon,  35 

mandeth  to  be  done,  and  are  A6ls  of  Obedi- 
ence to  the  Law.     So  as  thofe  who  do  thefe 
Things  are  led  by  the  Spirit,  and  are  not  un- 
der the  condemning  Power  or  Curie  of  the  Lavv\ 
The  blefled  Spirit  are  thofe  two  golden  Pipes 
through  which  the  two  Olive-treed^  or  Branch- 
es empty  out   of  themfelves  the  golden  0\ls 
of  all  precious  Graces  into  the  Candleflick  the 
Church,  as  it  is   Zech.  4.  2,  3.  which  is  open-- 
ed  Verfe  6.  faying,  AV  by  MJght,norby  Foiver, 
hut  by  my  Spirit,  faith  the  Lord,     The  Spu'ic  of 
God  garnilhed  the  Heavens,  and  can  and  doth 
only  beautify  the  Church,  which  moved  upon 
the  Darknefs  in  Creation,  and  brought  forth  a 
beautiful  and  mighty  Stru61ure,  and  can  doaS 
much  now  ,•  the  third  Ferfon  in  the  Trinity  is 
engcijed  In  building  the  Church  pure  and  pre- 
cious as  Gold,  full  of  Knowledge  in  the  Doc- 
trines of  God,  as  that  Candieftick  with  feven 
Lamps,  full  of  Holinefs  from  abundant  Mea- 
fures  of  Grace,  perfevering  in  it  by  continual 
Supplies  from  the  Spirit  of  Grace  in  Ordinan- 
ces. In  Regard  of  this  Operation  which  theho- 
]y  Ghoft  hath  in  fanclifying  the  Ele6l  ;  he  is 
inScripture  held  forth  under  adoubleSimilitude 
of  Water  and  Fire  ;f  which  ra"e  Elements  moffc 
apt  to  cleanfe.     The  Similitude  is  from  the 
Cuflom  of  the  levitical  Purifications  vWiich  v/ere 
done  by  the  Ufe  of  both  Elements.   So  what- 
ever'Filthinefs  cleaves  unto  us,  or  hew  deeply 
foever  incorporated  into  our  Natures,  the  holy 
Ghoil  by  his  mofl:  blelTed  Virtue,  as  bv  Water 

t  Heb.  ic.  22. 

E  2  walhech 


36  A  Treatife  of  Comerfiony 

waflieth  away,  and  as  by  Fire,  confumeth. 
Then  will  I  pour  clean  Water  upon  youy  and  you 
fhall  be  clean  from  all  your  Filthinefs,  and  front 
your  Idols  mil  I  cleanfe  you,  faith  God  unco  the 
Church,  Ezek.  36.  25.  And  what  this  JVa- 
ter  is,  the  Lord  fhews  us  Ver.  27.  And  / 
mil  put  my  Spirit  within  you.  For  that  other 
Appellation  of  Fire,  we  have  it  expreffed  in 
Matth  3.  II.  He  will  baptize  you  with  the  holy 
Ghofi,  and  with  Fire.  With  the  Holy  Ghoft, 
inwardly  wafliing  away  theirSins  with  his  Blopd, 
and  fan&ifying  their  Hearts,  the  Holy  Ghoft 
working  in  their  Hearts  like  Fire,  purging  out 
their  Lulls  and  Corruptions,  warming  and  in- 
flaming theirHearts  with  the  Senfe  of  his  Love ; 
changing  and  renewing  the  Hearts  of  thofe 
that  believe  in  him,  by  the  Operation  o£  the 
Holy  Ghofl,  and  confuming  and  deflroying  o- 
thers,  that  will  not  believe,  as  with  Fire. 

Thus  Grace  is  of  a  divine  Offspring,  the  im- 
mediate Effe6l  of  the  powerful  Vertue  of  God's 
Spirit,  whereby  he  replants  inherent  Holinefs 
in  our  Souls,  fitting  us  thereby  for  the  Service 
of  God's  San6]:uary.  Now  this  Work  of  the 
Holy  Spirit,  is  by  Divines  lliled  Donatio  Spiritus 
San^i,  the  giving  of  the  Holy  Ghofl. 

The  Holy  Ghofl  is  faid  to  be  given  two 
Ways,  viz. 

I.  In  his  EfTence  and  Graces  both  together. 
Thus  he  was  given  to  Chrifl  :  The  Fulnefs  of 
the  Godhead  dwelleth  in  him  bodily  ;  he  was  an- 
ointed with  the  Holy  Ghoft,  and  with  Power, 
above  all  his  Brethren  :  he  received  the  Spirit 
witliout  Meafure, 

2.  In 


Fahb  and  JuftificaUon,  37 

2.  In  his  Graces  and  Vermes  only ;  thus  he 
is  given  to  the  Church  the  Body  of  Chrifl; 
His  Sons  and  Daughters  begotten  by  the  Ho- 
ly Ghofl,  proceeding  from  the  Father,  and  the 
Son,  unto  a  Life  of  Grace  here,  and  of  eternal 
Glory  hereafter  ;  enjoy  his  gracious  replen- 
ifhingthem  with  all  heavenly  Vertues  andCon- 
folations.  Now  this  Gift  of  the  Spiric,  in  his 
Graces  and  Vertues  is  to  be  underflood  in  a 
twofold  Refpe6l.  As 

I.  In  Refpe61:  of  the  public  Good,  v/hen  a 
more  than  ordinary  Meafure  of  Gifts  and 
Graces  beilo wed  upon  fome  Men  for  the  great- 
er Benefit  of  the  Church  in  common.  This 
was  more  pecuhar  to  the  Time  of  the  primi- 
tive Church.  Of  this  the  holy  Scripture  gives 
abundant  Evidence  :  See  John  7.  39.  Acts  2. 
and  Acts  19.  2,  6.  Ephef.  4.  8,  11.  &c.  And 
ecclefiaftickHiflory  affords  us  fomeMonuments 
hereof,  in  that  we  are  aiTured,  that  there  were 
many  Things  in  the  primitive  Times,  for  the 
firfltwo  or  three  Centuries  that  did  very  much 
recommend  Chollrianity  to  the  World, 'and  in 
divine  Providence  did  tend  to  the  happy  Pro- 
grefs  thereof  :  viz.  the  miraculous  Powers  be- 
llowed upon  the  Members  thereof,  as  ap- 
pears from  thefirfl:  Chriflian  Writers,which  are 
yet  extant,  as  Jujiin,  Ireneus,  TertiiUian  and  o- 
therswho  tell  us  that  very  many  who  had  been 
vexed  and  pofFefFed  with  Daemons  throughout 
the  World,  whom  Exorcifts  and  Conjurers  were 
not  able  to  relieve,  have  been  cured  by  Chri- 
flians,  through  the  Name  of  Jefus  Chrill,  who 
was  crucified  imder  Pontius  Pilate.   We  know 

that 


38  ^  Treatife  of  Converjion, 

that  Miracles  are  the  credential  Letters,  toflg- 
nify  the  divine  Authority  of  any  Perfon  fent 
upon  any  newDifpenfation  by  God  :  As  when 
Mofes  was  fent  to  deliver  and  give  a  new  Law 
to  the  Ifraclitesy  he  attended  him  with  a  mira- 
culous Power,  to  teilify  it  to  be  his  Will,  that 
what  Mofes  deliver'd  iliould  be  entertained.  So 
it  was^  with  our  Saviour,  and  in  the  primi- 
tive Times,  at  the  firil  Promulgation  of  the 
Gofpel  in  feveral  Places  ;  but  when  and 
where  the  Gofpel  Doctrine  is  fettled,  and  the 
Chriftian  Churches  are  eftablifhed,  God  for- 
bears thofe  extraordinary  AVorks,  as  he  did 
the  raining  down  Manna  after  the  Ifraelites 
Entrance  into  Canaan,  where  they  might  have 
Provifion  in  an  ordinary  Way  of  Providence. 
So  now  inthefe  lafl  Days,  God  having  revcdl- 
ea  his  Will  to  us,  once  and  entirely ;  no  new 
Pvevelation  of  his  Will  is  now  to  be  looked 
for,  or  Miracles  to  confirm  it  ;  Chrift  having 
fettled  in  the  Church  that  Religion  which  muffc 
remain  unalterable  to  the  End  of  the  World. 
This  the  Author  of  the  EpiilI^''to  the  Hebreivs 
aillires  us  of,  in  a  very  plain  and  pofitive  Man- 
ner, Chap.  12.  28.  Wherefore  1)06  recerohig  a 
Kingdom  which  cannot  be  vwoed,  let  us  have  Grace 
^joherehy  vje  7nayferve  God  acceptably ,  with  Reve- 
rence and  godly  Fear, 

2.  In  Refpedl  of  the  private  Good  of  every 
ele6i:  Child  of  God.  Unto  fuch  the  Holy  Ghoft 
is  given,  effeftually  to  call,  convert  and  fan6li- 
fy  them  :  And  this  only  is  the  giving  of  the 
Spirit  of  God  intended  in  our  Text,  and  which 
we  are  now  to  confider  j  by  which  the  Seed  of 

Grace^ 


Fmth  and  jujmpcation,  39 

Grace,  the  Principle  of  new  Life,  is  implanted 
in  the  Soul,  which  frames  in  us  the  New-Many 
created  according  to  God,  in  Righteoufnefs^  and 
Holinefs.     The  manner  how  the  new  Life  is 
created  in  us,'  is  a  very  difficult  Search  ;  as  is 
hinted  in  that  Part  of  our  Saviour's  Difcourfe 
with  Nicodemiis,  recorded  John  3.8.  The  Wind 
bloweth  'vjhere  it  Ufteth^  and  thou  heareft  the  Sound 
thereof y  but  canjl  not  tell  ivhence  it  comethy  and 
"Vjhither  it  gceth:  fois  every  one  that  is  born  of  the 
Spirit.     We  can  Ipe^  fomething  phylofophi- 
cally  to  the  Caufe  of  the  Wind,  and  can  tell  whi- 
ther it  bloweth,  from  the  Eaft,  Weft,  North  or 
South ;  but  the  original  of  it's  motion  is  to  us 
imperceptible  :  We  cannot  tell  the  Particular 
vvhere  or  from  whence  it  rifeth.     So  every  one 
wiio  is  regenerated  from  the  working  of  the 
Ploly  Spirit  of  God,  is  changed  and  renew- 
ed, fo  as  we  can  give  our  felves  or  others  no 
Account  of  it  in  all  Points,  as  to  the  inward 
Operation,  tho'in  theEffedls  it  be  difcernable. 
There  are  indeed  certain  Chara6lers  whereby 
to  difcern  it ;   hMt  to  give  a  Definition  or  De- 
fcription  of  it,  is  not  fo  eafy.     The  Scdpture 
difcovers  it  to  us,  under  the  Terms  of  the  New 
Creature,  a  new  Heart,  a  Law  put  into  us,  the 
Lnage  of  God,  a  divine  Nature  ;   Thefe,  tho* 
Scripture  Terms,  are  difficult  to  explain.     A- 
gain,  it  is  difficult  to  defcribe  it,  becaufe  it  is 
vifible  not  in  it  felf ;   but  in  its  Effefts.     We 
know  we  have  a  Soul,  yet  it  is  hard  to  tell 
what  the  Soul  is,   and  in  wh^at  Part  it  doth 
principally  refide.     We  know  there  are  An- 
gels, yet  what  Mortal  can  give  a  Defcription 
I.  cf 


AQ  A  Treatife  of  Comerfion^ 

of  their  glorious  Nature  ?   There  is  not,  I  fup. 
pofe^any  mortal  Man  not  infpired  with  fpeial- 
Revelation,  that  can  declare  unto  us  this  Way 
of  the  heavenly  Spirit,  any  more  than  the  skil- 
fuleflAnatomift:  the  Way  of  the  earthly  Spirit, 
nor  bo'iv  the  Bones  do  gro^w  in  the  JVomh  of  her 
that  is  with  Childy  as  Solomon  fpeaks,Eccl.  11.5. 
The  Mechods  of  Grace  are  obfcure,  as  thofe 
of  Nature.     The  Manner  of  the  Formation  of 
Chriil  in  the  Soul,  is   as  undifcernable  as  the 
Formation  of  a  Child,  or  the  Manner  ofChrifFs 
Conception  in  the  Womb  of  the  Virgin;  both 
which  are  fearful  and  wonderful,  as  it  is  faid 
of  the  firil,  FfaL  139-  I4-  Who  can  declare  his 
Generation  1     Ifa.  53.  8.  i.  e.  the  Generation  of 
Criu,  either  in  his  Perfon,  or  in  his  People. 
It  is  therefore  a  Doclrine  without  Groui^d  in 
the  Scripture,  Reafon  and  Experience,  for  any 
to  afferc,  that  even  one  that  is  converted  can, 
or  that  none  is  converted  who  cannot  upon 
Examination,  give  an  Account  of  the  Time 
and  Manner  of  their  Converfion.     For  to  tell 
the  Ivlonth,  Day,  or  Hour, 'therein  they  are 
converted,  is  in  mofc  Converts  impoilible,  m 
all  of  exceeding  difficult  Obfervation;  but  we 
fhall  freelv  acknowledge  the  Time  may  be  in 
fome  of  lenlible  Mark.     But  then,  for  thetn, 
or  others,  to  Ihew  by  which  Way  the  Spirit 
went  out  from  God  to  fpeak  unto  their  Hearts, 
how  and  in  which  Partj  the  fan6lifying  Ver- 
tue  gave  Life,  andFieat  unto  them,  is  nofmall 
Peice    of  fuperditious  Curiofity  to  expetl  it 
from  thofe  who  have  not  Power  to  obferveit ; 
but  then  th;s  I  hope,  that  through  the  Grac 

c 


Faith  and  Jujlification*  j^^ 

oF  our  Lord  Jefiis  Chriil  you  and  I  may  fay 
with  the  blind  Man  in  the  Gofpel,  Joh.  9.  25. 
One  Thing  we  know^  that  we  were  blind,  but  now 
we  fee  ;  we  were  dead,  but  now  we  are  alive ;  we 
we  were  lojiy  but  are  now  found  ;  we  were  Dark- 
nefsy  but  are  now  Light  in  the  Lord.  Although 
how  we  were  enlightened,  how  we  were  re- 
covered from  our  .ftraying  in  the  Vale  of  Death, 
we  are  not  able  in  every  Particular  exadtly  to 
defcribe.  Happy  is  he^hat  experienceth  this 
blefled  Change  in  himfelf,  which  is  not  a  Spi« 
rit  of  Pride  and  Bitternefs  in  quarrelling  about 
the  Time  and  Manner  of  the  Holy  Ghofl's 
implanting  a  Principle  of  fpiritual  Life  into 
the  Soul,  as  is  too  much  the  Manner  of  manv 
at  this  Day  ;  with  whom  if  I  leave  the  Cen- 
fure  of  the  learned  Moulin  *  I  doubt  not  but 
the  truly  Judicious  will  excufe  me,  viz.  Are 
themfeivesled  by  a  reprobate  Spirit,  whilftcap- 
tioully  and  carnally  they  enquire  after  the 
working  of  God's  Spirit. 

I  Ihall  here  obfe'rve  to  you  two  Things  ef- 
pecially  m  the  Manner  of  Grace's  Plantation  in 
us,  which  the  facred  Scriptures  difcover  to  m. 

1.  1  hat  the  planting  of  Grace  in  our  Hearts 
IS  meerly  lupernatural. 

2.  When  once  it  is  planted  it  is  durable  and 
cannot ^be  rooted  up  again. 

I.  The  planting  of  Grace  in  our  Hearts  is 
meerly  fupernatural.That  is  above  theStrength, 
Without  the  Concurrence  of  our  corrupted 
^ature.  ^is  Doftrine  we  hold  and  maintain 

t  ^nat.    Jrmin.  ~~ 

^  agalnft 


4^  A  Treatlfe  of  Converfim^ 

c£gainfl  Pelagians^  SefnipelagianSy  Papifis,  Armu 
nians,  or  other  Sedlaries  however  named:  And 
a^ert  that  as  the  Efficient,  of  Man's  San61:ifi4 
cation  is  meerly  fupernatural,  viz.  the  Holy 
Ghoft,  fo  is  his  Manner  of  working  aItogethet% 
divine^  beyond  the  Power,  and  without  th© 
Help  of  any  Thing  in  Man.  The  Scripture^ 
and  common  Experience  will  eafily  fhew  us^ 
this  Truth.  Let  us  then  without  Pride,  and 
with  due  Attention  read  and  impartially  con- 
Cder  thefe  Sayings  of  the  Holy  Ghoft,  viz, 
T6at  e'uery  Imagination  of  the  Thought ^  of  Man's 
Heart  Is  only  Evil  continually.  That  of  the 
Children  of  Men,  There  is  none  that  undrrftands 
and  feeks.  after  God,  that  they  are  become  altogether 
filthy.^  none  that  doth  Good  no  not  one.,  That  wd^ 
are  blind  'till  God  open  our  Eyes,  that  Vieare  deaf^ 
'till  God  bore  our  Ears  ;  that  we  are  Darknef s, ut- 
terly dejlitute  of  all  fpirltiial  Light,  it  is  God  which 
iji)orketJ?  in  us  both  the  Will  and  the  Deed  of  his 
goodPleafure  :  That  in  our  Converfion  we  are  nein 
begotten,  new  born,  new  Creattires,  a'eatedinChrifl 
Jefus  to  good  Works  :  In  a  Word,  that  we  are 
all  dead  vi  Trefpajfes  and  Sins,  and  that  our 
Sanctlfication  is  the  firfi  Refurred;m  from  Death, 
wrought  in  us  by  the  fame,  almighty  Power  which, 
God  nianifefied  in  raifing  Chrifl  from  the  Gru^ce. 
Did  we  gravely  and  ferioufly  weigh  thefe  fa- 
cred  Paifages  ;  and  maturely  confider  our  na- 
tural Inability  and  Weaknefs  ;  and  were  not 
too  much  in'  Love  ^^ath  ourfelves,  we  fliould 
with  the  utmofl  Readinefs,  Chearfulnefs  and 
Alacrity,  give  God  all  the  Praife  of  his  redee- 
ming Love  and  Grace  in  our  Salvation  :  fay- 
ing. 


Falthy  and  Jujlificat'ion,  4 j 

Jng,  l>!ot  unto  iis^  0  Lordy  not  unto  us,  but  unto 
thy  Name  we  give  the  Glory  for  thy  loving  Mercy ^ 
and  for  thy  Truth  Sake,  Plkim  115.  i.     And  if 
we  do  bun  impartially  examine  our  own  Hearts,* 
and  recoiled  our  Experiences  of  the  wofal  Ef- 
fe6ls  of  that  Body  of- Death  which  we  carry 
about  us,  what  violent  Oppoiition  it  makes  a- 
gainft  Grace  ;  with  what  Slacknefs  and  Cum- 
ber we  profecute  a  Motion  from  the  Spirit  of 
God  to  A61ion"and  full  Accomplifhment,  and 
how  paGTmg  flow  our  Courfe  toward  Heaven 
is,  when  we  have  all  Helps  of  Nature  and 
Grace  to  carry  us  forward.     If  we  deal  truly 
with  our  own  Hearts,  we  fliall  find  juftReafon 
freely  to  confefs,  that  if  God  had  not  donej 
for  us  more  than  we  could  do  for  our  felves, 
we  had  utterly  perifhed  in  our  Sins.    Oh  then 
let  God  have  Glory,  and  every  Man  Shame  ; 
and  fay  with  the  Church,  Ifa.  26.  I2.    Thou  O 
Lord  hafi  wrought  all  our  JVorks  in  us.     In  our- 
felves  we  are  nothing,  we  have  nothing,  can 
bring  forth  nothing  fpiritually  good  and  accep- 
table to  God.     In  our  natural  Eflate  we  are  no 
better  than  a  Heap  of  Enmity  to  Good,  and 
Propenfity  to  Evil  ;  every  Way  miferable  un- 
lefs  infinite  Companion  relieve  us  ;  we  are  fafl 
in  our  Chains  like  Galley  Slaves,  'till  Chrift  re^ 
deem  us,  and  utterly  deftitute  of  all  fpiritual 
Strength  'till  Chrifl  raife  us  up.     We   cannot 
fo  much  as  rife  up  in  one  holy  Thought  with- 
out the  Grace  of  God. 

2.  When  once  the  f)")ecial  Grace  of  God  is 
planted  in  the  Heart,  it  is  durable,  and  can- 
not be  rooted   up  again.     In  Converfion  the 

Habit 


44  -^  Treatife  of  Converjiony 

Habit  of  Grace  is  fo  firmly  wrought  in  us,  as 
it  fhall  never  be  aboliflied  again.  For  thofe 
whom  God  hath  accepted  in  his  beloved  Son, 
efFeftually  called,  and  fanclified  by  his  Spirit, 
cannot  either  totally  or  finally  fall  away  from 
the  State  of  Grace.  The  Saints  are  built  upon 
the  Rock,  and  not  upon  the  Sand  :  therefore 
when  Temptations  of  any  Kind  aflaults,  they 
can  never  fall,  nor  can  the  Gates  of  Hell  pre- 
vail againfl  them.  Mat.  7. 24.  &  i6.  i(5,i8.  The* 
the  Hope  of  a  Child  of  Grace  may  befometimes 
aflaulted  with  Fears,  Doubts,  Temptations, 
which  are  like  the  AfTaults  of  an  Houfe  builded 
on  a  Rock,  by  Winds,  Floods,  and  Storms^  yet 
it  fliall  not  fail,  becaufe  it  is  truly  founded  on 
Chrifl,  according  to  the  Revelation  of  hisWill. 
He  that  hath  begun  a  good  Work  in  the  Saints, 
will  finifh  it,  until  the  Day  of  Jefus  Chrifl, 
Fhil.  r.  6.  The  ApofllePjw/  feems  to  make  a 
holy  EoaH  and  Triumph,  in  the  Eflablifliment 
of  the  Ele6l  in  the  Love  and  Grace  of  Chrifl:. 
Let  Confcience,  carnalReafon^LaWjSin,  Hell, 
and  Devils,  bring  forth  all  they  can,  it  won't 
be  fufficient  to  their  Condemnation  ,*  and  that 
becaufe  of  Chrifl:'s  Death  and  Satisfa6lion.  The 
Apoftle  beats  a  Challenge,  Rom.  8.  35.  ^ho 
fhall  feparate  us  from  the  Love  ofChriJl  ?  Where 
the  Spirit  of  God  comes,  he  makes  fure  Work: 
WHiat  he  hath  built  none  flTall  pull  down:  Where 
he  opens  none  can  fliut  :  His  Gifts  and  Gra- 
ces are  without  Repentance.  Here  is  a  fweet 
Cordial  to  refrefti  and  comfort,  and  a  fure 
Anchor  for  the  Soul  to  ride  upon  ;  yea,  it  is  a 
Nail  fadned  in  a  fure  Place,  for  the  gracious 
SjuI  to  hang  upon.  The 


Faith f  and  Juftificatmu  45 

The  Work  of  the  Spirit  of  God,  in  rei^ea 
of  Time,  may  be ''coniidered  m  .a  double  Re- 
IpeS: 

I.  In  Regard  of  the  Quality  of  HolinejV, 
andPrihciple  of  ipirituaTLite  intEFSoul :  liiis 
Work  is  termed  by  Divines,  prevenun^  Grace; 
wh^ich  without  our  Atllflance  worRs  m  us"na« 
bituaTGrace,  herein  we  are  paffiv^  ^"?il  he- 
jig  quickHed,and  renewed  by  theHolyGHoIT^ 
a'fe'tlTei^by  enabled  to  embrace  the  Grace  oi- 
fered",  and  conveyed  in  this  powerful  Qperati" 
o5ir^uO"^Xs_,tQ,..Ag^hferved,  that  whenTTay; 
a^Ian  is  paffive  in  his  Conyerfion,  1  do  not 
think~Ee  is  phyiically  paffive,  as  a'ScQclTQr 
Stonerwftiie  an  Artiit  is  about  to  malce  a^ta- 
tue  of  jHem  ;  but  morally,  or  rather  Tpiritu* 
ally,_as  a  "Man  is  fpiritually  dead,  whicli^^a 
true_and^ r'earT3eath,7tKougIiJie_be  n at Lirajly 
living.,  TEIs  Truth  might  eafily  be  cleared 
froiti  many  Scriptures,  bud  think  fuificient  on- 
ly to  obferve  what  the  Apoffcle  lair.h  to  this 
Purpofe,  £/)/;f/.  2.  8,  9.  And  efpecially  the  10 
Verfe  :  For  "voe  are  his  Workmanfloip  created  in 
Chrift  Jefus  :  &c.  We  are  God's  Workman- 
fliip,  not  only  as  Men,  but  efpecially  as  Saints; 
we  are  formed  by  him  e're  we  can  do  any 
good  Work  ,  and  his  forming  us  in  our  Re- 
generation is  a  Part  of  our  Salvation  by  Chrifl:, 
who  as  our  Head  enlivens  us,  as  Members  u- 
nited  to  him  by  Faith.  As  the  firft  Creation 
was  by  Chii{l,as  the  fecondPerfon  in  the  Tr"- 
nity  ,*  fo  the  fecond  Creation  and  by  the  fame 
Chrift  as  Mediator,  the  Lord  and  Head  of  rhe 
new  Creation^  in  whom  we  live  and  move,  and 

have 


4<5  A  Treatife  of  Converfion^ 

have  our  new  Being,  and  not  in  ourfelves. 
We  receive  our  new  iieing  that  we  may  bring 
forth  new  Works,  and  have  a  Carriage  futable 
to  our  new  Principle  :  EnJightning  our  Minds 
to  know  God's  Will,  difpoling  and  inclining 
our  Wills,  purging  our  AiFeelions,  that  we 
iliould  glorify  God  in  an  holy  Converfation  a-' 
greeable  to  that  divine  Nature  whereof  we  are 
made  Partakers  in  the  new  Creation. 

2.  The  fecond  is  in  the  Concurrence  and 
Help  of  the  blefled  Spirit  in  all  Actions  flow- 
ing from  the  Habit  of  Grace,  by  powerful  and 
effe6lual  Co-operation  oi  nis  Virtue,  together 
with  the  Strengch  of  our  renewed  Faculties. 
This  Work  is  called  b\  DiVines  Gratia  fiibfe- 
qiiens  co-opsransy  or  AiTiifers,  and  the  Proceeds 
of  it  are  all  thofe  holy  A6tions,  which  we  ex- 
ert &  accomplifli  by  its  Help.  And  this  fecond 
Work  of  the  bleffed  Spirit  muft  needs  be  thank- 
fully acknowledged  :  For  although  he  can  and 
doth  work  Vv^thout  our  Help  in  making  us 
good  Trees,  yet  we  mull  co-operate  and  con- 
cur with  him  in  bearing  good  Fruit  :  And  this 
is  beyond  all  Doubt,  when  we  mud  needs  grant 
an  immediate  Concourfe  of  God's  ordinary 
Power  in  all  Aclions  natural,  even  to  the  mo- 
ving of  one  Finger  ,*  it  would  therefore  be  ab- 
furd  in  Divinity,  to  deny  the  Aid  of  God's  fpe- 
cial  Grace  in  every  fpiritaal  Aftion.  Our  A- 
bility  to  do  good  Works  is  wholly  from  the 
Spirit  of  Chnfi:,  and  not  at  all  from  ourfelves. 
And  that  we  miay  be  enabled  thereunto,  be- 
fides  the  Graces  already  received,  w^e  need  the- 
aclual  Influences  of  the  fame  Holy  Spirit,  t^ 

won 


Faith  and  Jujilficatlon,.  47 

.  fuoork  in  us  both  to  will  and  to  do  of  his  good  Plea- 
Jure.  Phil.  2.  13.  The  Lord  workecti  withia 
his  Children  powerfully  and  efFedltially,  carry- 
ing on  the  Work  through  all  Difficulties  and 
Obflacles  with  vi6lorious  Efficacy  'till  it  be 
wrought ;  he  works  not  only  by  Suafion  to 
gaia  AfTent,  but  by  fpecial  Energy  effedling 
what  he  would  have  us  to  do.  This  Do6lrine 
our  Saviour  himfelf  taught  his  Difcipies  ;  I 
a?n  the  Fine,  ye  are  the  Branches  :  he  that  abid- 
eth  in  me,  and  I  in  him,  the  fame  bringeth  forth 
much  Fruity  for  mthout  me  ye  can  do  nothings 
John  15.  5.  Chrifl  is  as  the  Vine,  Believers 
areas  the  Branches ;  without  the  continual  In- 
fluence of  the  Vine  upon  the  Branches,  they 
bring  forth  no  Fruit  ,*  but  that  Influence  con- 
tinuing no  Plant  is  more  fruitful  than  a  Vine 
is  :  So  without  the  continual  Influence  of  the 
Spirit  of  Grace  upon  us,  we  fhalibe  altogethq: 
barren  and  unfruitful  ;  but  if  you  have  that 
Influence,  you  will  not  be  fruitful  only,  but 
very  fruitful  ;  and  without  the  continuing  Irt- 
fluence  of  Chrift's  Spirit,  Tve  fliall  not  only  be 
able  to  do  httle,  but  will  be  able  to  do  nothing 
that  is_  truly  and  fpiritually  good  and  accepta- 
ble iR  the  Sight  of  God. 

It  is  written  in  the  Prophets  (  faith  our  Savir 
our)  And  they  /JmU  be  all  taught  of  God,  every 
Man  therefore  that  hath  heard,  and  hath  learned 
of  the  Father,  comet h  unto  me,  John  6.  45.  All 
they  whom  the  Lord  hath  chofen,  fnall  be 
taught  of  God.  God  by  his  Spirit  doth  open 
the  Underilandings  of  theEle(Si,  to  underfland 
the  holy  Scriptures,  the  Types  and  Prophecies 

of 


^8  -^  Treattfe  of  Converjion^ 

of  Chrift,  and  what  the  holy  Prophets  have 
fpoken  of  him,  both  as  to  his  Perfon  and  Offi- 
ces. God  having  in  his  Word  revealed  his 
Will,  fofaras  he  hath  plainly  revealed  it,  Men 
may  know  it  ;  ''but  there  are  deep  Things  of 
God,  Adyfteries  in  Scripture,  which  till  the 
Spirit  of  God  harh  revealed  unto  Men,  they 
know  not,  nor  underftand ;  for  none  knoweth 
them  originally,  but  the  Spirit  of  God,  who  is 
himfelf  God,  and  fearcheth  the  deep  Things 
of  God.  This  is  alTerted  by  the  Apoftle 
Paul,  I  Cor,  -s.  lo,  ii,  £fc.  but  his  Scope  and 
Meaning  is  very  different  from  the  abufive  In- 
terpretation of  Enthufiajh\  in  this  and  former 
Ages,  who  monopolize  to  themfelves,  and  their 
Spirit,  the  Senfe  of  facred  Scripture.  TheApo- 
flle  explains  the  Scope  of  his  fubfequent  Dif- 
courfe  in  the  9th  Verfe  ;  But  as  it  is  vjritten, 
£ye  hath  not  feen,  nor  Ear  heardy  neither  have  en- 
tred  into  the  Heart  of  Man,  the  Things  whichGod 
hath  prepared  for  them  that  love  him.  This  he 
quotes  out  ol  Jfai.  64.  4.  which  is  plainly  the 
lame  with  what  the  Apoflle  fpeaks  in  this 
Place  ;  the  greatefl  Difference  is,  the  Apoflie 
faith,  thofe  that  Jove  him  ;  the  Prophet,  thofe 
that  ijoait  for  him^  which  is  the  certain  Produ6l 
and  Effect  of  Love.  The  whole  64th  Chap, 
of  Jfaiahy  and  fome  Chapters  following,  treat 
concerning  Chrifl:,  and  fo  doth  this  Text,  and 
many  of  thofe  following.  Chrift  and  his  Be- 
nefits are  to  be  underftood  by  the  Things  that 
God  hath  prepared  for  them  that  love  him  ; 
which  are  fee  out  as  Things  not  obvious  to 
Senfe  not  to  be  comprehended  by  Reafon.    It 

could 


Fahb  and  Jujiificatlon,  49 

could  never  have  entred  into  the  Heart  of  Men 
to  conceive,  that  God  fhoiild  give  his  only  be- 
gotten Son,  out  of  his  own  Bofom,  to  take  up- 
on him  our  Nature,  and  to  die  upon  the  Crofs ; 
or  that  Chrifl  fliould  fo  far  humble  himfelf,and 
become  obedient  unto  Death.  This  is  the 
confentient  Judgment  of  the  bell  Expofitors 
on  thefe  Paflages  of  Scriptures.  And  they  do 
not  warrant  any  to  expe6l  new  Revelations  of 
God's  Will  now  from  Heaven,  as  fome  now  do 
ignorantly  dream  of.  I  ihall  therefore,  nexc 
acquaint  you  how  the  fecond  Aid,  the  fubfe- 
quent  Virtue  of  the  Holy  Ghofl  about  all  good 
Works  v/hich  we  do,  is  to  be  looked  for. 

1.  It  ftirs  us  up  to  good  Aftions,  by  infpir- 
ing  into  our  Souls,  after  a  fecret  and  unper- 
ceptible  Manner,  holy  Thoughts,  heavenly 
Motions,  Defires,  Porpofes,  and  Refolutions 
tending  to  Godlinefs  :  And  this  AiTiflance  of 
the  Spirit  of  God,  is  called  by  Divines,  Gratia 
Excijiam,  exciting  Grace. 

2.  The  Spirit  of  God  guides  and  helps  for- 
ward the  Strength  of  each  Faculty  when  it  ap- 
plies it  felf  to  the  real  Performance  of  any  Ac- 
tion ;  and  this  is  very  properly  called  by  the 
Learned,  Gratia  adjuvans^  or  co-operans,  helping 
Grace. 

We  fliall  now  examine  wherein  the  Conftan- 
cy  of  Grace  confifts,  and  wherein  it  feems 
changeable.  As_to  the  Habit  of  Grace  in  the 
Regenerate,  we  affirm  and  maintain  that  it  is 
cmnEant,  an?~cannQt^be  rooted"up  again :  He 
who  .is~bhce  converted  can  never  lo  Ihake  off 
the  -firft,  as  to  undergo  ;he  fecond  and  third 
G  Con*- 


so  A  Treatife  of  Converfton, 

Converfion:  A  Sinner  once  raifed  from  Death, 
through  the  Infufion  of  fpiritual  Life,  like 
onto  Chrifl,  he  dies  no  more,  but  lives 
forever  to  the  Glory  of  God.  This  is  mofl 
ftrongly  and  convincingly  argued  by  theApo- 
file  Peter  i  Pet.  i.  23.  Being  born  again  not  of 
corriptible  Seed,  but  of  incorruptible  by  the  Word  of 
God,  which  liveth  and  abideth  forever.  It  is  im- 
poiTible  that  the  incorruptible  Seed  of  Grace 
iliould  periih  in  the  EIe6l,  not  in  Refpe6l  of 
the  Will  and  Power  of  the  Eled  themfelves, 
but  in  Refpe6l  of  the  Immutability  of  God's 
Decree  concerning  them,  and  of  his  Purpofe  of 
keeping  them  powerfully  againft  Seduftion,  ac- 
cording to  his  Promifes  of  which  he  cannot 
repent.  See  John  10.28.  And  I  give  unto  them 
eternal  Life,  and  they  poall  never  perifhy  neither 
jhall  any  pluck  them  out  of  my  Hand,  This  is 
plain  then,  that  this  quickning  Power  of  God*s 
Spirit,  whereby  we  be  regenerate,  lives  for- 
ever, not  only  in  itfelf  but  in  us  alfo,  fupport- 
ing  and  fuflaining  our  Souls  forever  in  their 
fpintual  Life  of  Grace,  once  infufed  into  them. 
And  it  is  not  to  be  thought  that  any  fhall  in 
the  leafl:,  cavil  and  go  about  to  deny  thisTruth, 
Vv^hen  they  have  feriouflyread  and  confidered 
that,iJohn3.9.^/;/7/b^'u^r  is  born  of  God  doth  not 
vonwiit  Sin  ;  for  his  Seed  remaineth  in  hirUy  and 
he  cannot  fin,  becaufe  he  is  born  of  God,  Thus 
of  the  durable  Nature  of  the  Habit  of  Grace. 
Next  a  Word  of  the  Operations  of  Grace, 
wherein  it  feems  to  be  changeable.  And  here 
there  is  not  fuch  Conftancy  as  in  the  former  : 
the  Operations  performed  bv  the  Aid  of  the 

Spirit 


Faith  and  Jujiificatlon.  5X 

Spirit  often  meet  with  Interruptions,  and  Pull- 
backs,  and  the  Holy  Ghofl  doth  not  at  all 
Times  alike,  either  ftir  up  the  Faculties  of  the 
Soul  by  holyMotions,  or  affid:  their  Endeavours 
in  Performance  of  good  Defires.  There  are 
many  Rifings  in  the  Heart  contrary  to  the  In- 
terefl:  of  the  new  Creature,  there  are  Stirrings 
of  corruptive  Buds  growing  on  the  old  Stock 
from  Seafon  to  Seafon  :  There  are  alfo  thofe 
Evils  of  Pride,  vain  Glory,  Ambition  and  fpe- 
culative  Wickednefs,  fubje6l  daily  to  the  Af- 
faults  or  Temptations  of  Satan,  who  inceflant- 
]y,  and  outragioufly  envy's  their  Happinefs. 
And  fometimes  Temptation  breaks  in  upon  the 
regenerate  Soul,  makes  a  Gap,  yea  mafters  it ; 
fome  prefumptuous  Sin  againfl  Confcience. 
fome  Pride  in  our  own  Strength,  fome  negle(T 
of  pious  Duties,  efpecially  Prayer  and  fpiritu- 
al  Meditation,  fome  carelefs  Entertainment  of 
the  blefledMotionsofGrace,fome  Security  thro' 
long  enjoying  of  heavenly  Com/orts  ;  fome 
fuch  or  other  Offence,  may  quench  the  Spirit!, 
and  caufe  him  to  withdraw  from  our  Souls  all 
Senfe  of  his  comfortable  Prefence  and  Affift- 
ance  for  a  Time. 

This  Interruption  of  the  Operations  of  the 
Spirit  of  Grace  in  the  regenerate,  comes  to 
pafs  three  Ways. 

I.  The  Devi]  who  in  general  is  a  profeiTed 
Enemy  of  Mankind,  is  more  fpitefuily  fet  a* 
gainfl  thofe  who  have  believed  thro'  Grace, 
lie  feeks,  as  Chrifl  faid  to  Peter^  to  mnno'-jj 
them  as  Wheat  ;  and  like  a  roaring  Lion  he 
bath  them  in  continual  Chafe.     Pie  leaves  no 

Means 


52    ,  A  Treatife  of  Comer fion^ 

Means  uriattempted,  by  whicli  he  may  work 
them  to  fome  Evil,  thereby  to  hazzard  their 
Souls,  impair  their  Comforts,  and  to  bring 
Difgrace  upon  their  holy  Profeffion.  He  is 
continually  laying  Baits  and  Ginns  in  their 
Way,  and  in  every  Thing  they  undertake,  or 
go  about,  he  feeketh  to  enfnare  them  :  In  a 
Word,  his  main  Bufinefs  in  which  he  is  in- 
ceffantly  imployed  is  to  interrupt  and  deflroy 
the  Kingdom  of  Chrifl  and  his  Grace  in  the 
World. 

2.  Thofe  that  are  truly  converted,  are  not 
yet  wholly  fanctified.  They  have  Flelh  as 
well  as  Spirit,  and  there  is  a  continual  Conflift 
between  the  Flefn  and  the  Spirit,  betv^^ixt  Na- 
ture and  Grace.     The  Condition  of  the  rege- 

«era^e,is  as  in  a  State  where  there  are  two  Clai- 
niers  of  the  Crown,  each  of  which  driving  to 
make  his  Party  flrong  againfl  the  other,  fome- 
times  the  one  hath  the  upper  Hand,  fome- 
times  the  other  ,•  fo  thefe  two  Flefli  and  Spirit, 
are  at  a  perpetual  Variance,  fometimes  the 
good  Motions  of  the  Spirit  prevail,  fometimes 
the  flefnly  ^ffeftions  get  the  Afcendant.  Sa- 
tan is  diligent  to  obferve  the  Caufe  which 
Men  take,  and  from  hence  he  gathers  what 
is  their  Difpofition,  and  make  his  Advantage 
of  thofe  Things  to  which  their  natural  Cor- 
ruption feems  mod  to  incline,  and  draws  them 
to  Mifchief  and  Reproach. 

3.  Godin  his  Wifdom  fufFers  them  nowand 
then  to  takeaFoyl  in  their  Combat  with  Satan, 
the  World  and  the  Flefli  ;  yea,  in  fuch  aMea- 
fure,  as  that  Satan  may  even  fe^m  to  triumph 

in 


Faith,  and  Juflification,  53 

in  their  Conquefh,  and  the  Inftruments  of  Satan 
rejoice  greatly  in  their  Failings  and  Imperfec- 
tions. Thus  doth  God  often  deal  with  his  dear 
Children  to  humble  them  for  their  natural  Pride, 
and  for  their  greater  Good,  by  bringing  them 
to  a  better  Underftanding  and  S^snfe  of  their 
own  Weakneifes.  The  Thorn  in  the  Fleili  of 
the  Apoftle  Paul,  whether  it;  was  an  outward 
Temptation,  or  inward  Corruption,  kept  him 
upon  his  Level  from  being  lifted  up  above 
Meafure.  The  very  furring  of  one  Sin  is 
fometimes  the  Ruin  of  another.  The  Devil 
tempted  Chrifl,  to  conquer  him,  and  God  or- 
dered it  for  fitting  of  our  Saviour  to  reUeve  us 
with  more  CompafTion  from  an  experimental 
Senfe  of  his  Subtilty,  and  our  Mifery.  Jo- 
fepos  Slavery  in  Egypt ^  by  his  Brother/s  Sin 
IS  the  Prefervation  of  the  Church  in  Canaan. 
And  the  crucifying  the  Son  of  God  the  Re- 
demption of  the  World.  An  infinite  wife 
God  can  ufe  the  Sins  of  Men  to  clear  up  the 
Way  of  Salvation,  both  to  themfelves  arfd  o- 
thers.  And  while  they  are  under  AfSlclions 
and  Chaftifements  for  their  Sins,  he  continues 
his  Love  to  them.  He  may  chaftife  them  with 
the  Rod  ;  but  will  not  fiixFer  his  Faithfulnefs 
to  fail.  He  will  as  a  tender  Mother  raife  them 
when  they  fall,  but  whip  them  for  falling,  to 
caufe  them  to  take  more  Heed.,  Thisr  is  evi- 
dent in  the  Cafe  of  Afaph,  Pfaf.  73.  Who  af- 
ter a  flrong-Confiidl;  with  Sin,  had  anAlTurance 
that  God  would  guide  him  by  his  Coimfel  to  Glo- 
ry, V.  24.  And  he  makes  this  lillie  and  Ufe 
fi^  it,  it  quickens  him  to  a  Refolve,  that  it  was 
'^  '         -  good. 


54  ^  TTeatife  of  Converfion, 

good,  and  good  for  him  too  to  draw  nigh  to  God. 
Ver.  28.  The  plain  State  of  the  Cafe  is  this, 
when  the  Soul  is  left  deflitute  of  the  aftuai 
Concurrence  of  the  good  Spirit  of  Grace,  it 
foon  falis  a  la ngii idling,  prefently  difcovers  its 
natural  Weaknefs,  like  hot  Water  taken  off 
the  Fire,  begins  to  return  to  its  firfl  Coldnefs  ; 
and  for  a  lime  Corruption  prevails  againft 
Grace,  that  which  is  natural,  againft  that 
which  was  but  accidental.  Such  Ceflations 
as  thefe  are,  all  Men  grant,  and  all  good  Men 
feel  :^  Neverthelefs  albeit  the  Aft  fail, 
the^  Habit  ceafeth  not,  nor  is  the  Ground 
flraightway  barren  becaufe  it  mifleth  a  Seafon 
or  two  ;  they  are  but  Chaflifements  for  Neg- 
ligence pafl,  and  Admonitions  to  enfuingCare, 
Watchfulnefs,  and  Indullry^  which  again  will 
bring  in  an  Increafe  of  Comforts,  when  upon 
unfeigned  Repentance  and  Submiffion  the  Lord 
is  intreated  to  make  the  Light  of  his  gracious 
Countenance  and  loving  Favour  fnin'e  upon 
them.         I  pafs  next  to  the 

3.  Third  Circumflance  to  be  confldered  in 
the  Point  of  our  Converfion,  and  that  is,  the 
Subie£l;  in  which  it  is  wrought;  Thefe  are  the 
Elefl  and  they  only ;  thofe  whom  he  waspleaf- 
ed  to  approve  of,  and  to  pitch  his  free  Love 
and  Favour  upon:  and  whom  he  fevered  from 
the  common  Lump  and  Mafs  of  Mankind,  thefe 
he  appointed  to  be  conformed  to  the  Image  of 
his  Son  ;  that  is,  to  be  conformied  to  him  in 
Holin efs  and  Sufferings  here,  and  in  Glory 
hereafter.  There  is  Proof  enough  hereof  in 
that  golden  Chain  of  Sah'ation  recorded^  Rom. 

8.  .so. 


Fahhy  and  Jujtification.  55 

g.  3c.  Moreover^  ^vohom  he  hath  predefiifiatedy  them 
alfo  hath  he  called  ;  whom  he  called,  thsm  he  alf9 
jujiified,  &c.  There  is  no  Defe6l  in  the  Chain 
of  Salvation  here  fet  down  by  the  Apoille  ; 
of  which  Sanftification  (tho'  not  here  exprefTed) 
is  one  fpecial  Link,  and  which  is  included  in 
effe6lual  CalHn^,  and  alfo  hinted  in  the  29th 
Verfe.  The  Links  of  this  precious  Chain  are 
fo  furely  knit  together,  that  no  Power  of  Hell, 
no  Wit  of  Man  is  fufficient  to  break  them. 
Whom  the  Lord  hath  chofen  before  all  Time, 
thofe  in  due  Time  he  calls,  or  converts,  thofe 
he  juftifies,  thofe  he  glorifies.  Therefore 
Sanftification,  Jufbification,  and  Glory  are 
bounded  within  thofe  Limits  which  God's  Pre- 
deflination  or  Ele6lion  hath  prefcribed  unto 
them,  extending  to  no  other  Perfon,  but  fuch 
only  as  have  their  Names  written  in  the  Book  of 
Life.     The  Ele6l  in  this  Life  are  of  two  Sorts. 

1.  Infants,  who  have  not  the  Knowledge  of 
Good,  or  a6luai  Pra6lice  of  Evil. 

2.  Adult,  who  are  of  Age,  who  may  both 
know  and  do,  either  Good  or  Evil.  Infants 
and  adult  Perfons  are  both  the  Subje6ls  ofSanc- 
tification,  but  there  is  fome  Difference  in  the 
Manner  of  working  it  in  them.  Our  Vocation 
unto  the  State  of  Grace  is  double. 

1.  Inward  in  the  Work  of  the  Spirit  of  Grace 
upon  our  Hearts,  regenerating  and  fandlifying 
them  by  the  Infufion  of  Holinefs. 

2.  Outward,  in  the  preaching  of  the  Word, 
calling  us  to  Faith  and  Repentance,  whereto 
the  Spirit  joins  his  fecret  Vertue  to  make  ic 
effeftual  in  whom  he  pleafeth.   This  Diflindli- 

on 


56  A  Treatife  of  Converjion, 

on  of  inward  and  outward  Vocation  is  as  ne- 
tefTary^as  it  is  ancient;  and  is  a  Truth  fo  clear 
that  I  need  not  fland  to  juftify  it.  Thofe  of 
theEIe6l  that  die  Infants  are  fan6lified  or  con- 
verted before  they  are  capable  of  external  Vo- 
cation. Thofe  of  the  EJeft  that  live  to  ripe 
Age,  are  called  both  inwardly  by  the  Work  of 
the  Spirit,  and  outwardly  by  the  Voice  of  the 
Word.  In  both  Sorts  Converfion  is  the  fame, 
and  Infants  have  it  the  fame  in  Subftance  as 
others.  And  here  we  may  lay  down  this  fure 
Rule,  namely,  that  the  Graces  of  San6lificatioii 
may  be,  and  are  infufed  into  manyof  theEle6l 
in  their  very  Infancy.  Several  Grounds  may 
•be  alledged  for  the  Juftification  of  this  Con- 
clufion:  As  (  i.  )  That  Infants  are  as  capable 
of  the  Habits  of  San6lity  as  Men  are.  (2.)  That 
their  Souls  may  as  well  be  now  landlified  by 
infufed  Grace,  as  if  Jdam  had  not  fell,  they 
fhould  have  been  holy  even  from  the  Womb, 
By  original  Juftice  propagated  unto  them,  and 
inherent  in  them.  (3.)  I'hat  the  Humanity  of 
Chrifl  was  in  this  Manner  holy  even  from  the 
•Conception,  which  was  therein  by  fpecial  Privi- 
lege, hke  unto  that  Courfe  which  fliould  have 
been  ordinary  in  our  Conceptions  and  Births, 
if  we  had  not  finned.  (4.)  It  mufl  be  acknow- 
ledged that  John  the  Baptijt  w^-;  fanftified  by 
the  Holy  Ghoft,  even  from  the  Womb ;  which 
is  convincingly  evident  from  his  extraordinary 
Motion  upon  the  Salutation  of  Mary  the  Mo- 
ther of  our  blefled  Saviour,  Luke  i.  41, 44.  A 
pregnant  Inftance  and  Proof  of  this,  is  that 
whidi  the  Lord  faith  of  Jeremiah^  Chap.  i.  5. 

Before 


Faith  and  Jiijlification.  57 

Before  I  formed  thee  in  the  fFo?nb,  I  knew  thee; 
and  before  thou  cameji  out  of  the  IVomb^  Ifancti- 
fied  thee,  and  ordained  thee  to  be  a  Prophet  unto 
the  Nations,  It  is  true,  this  may  well  be  iin- 
derflood  of  his  Defignation  unto  the  prophe- 
tick  Fiin6i:ion,  no  lefs  than  a  Preparation  of 
him  thereto  by  the  Infufxon  of  fuch  Qtialities 
as  might  make  him  meet  for  the  Difcharge 
thereof ;  as  excelling  Wifdom,  Courage,  Pa- 
tience, &c.  in  which  Senfe  the  Word  fandlify 
is  fometimes  taken:  As  If  a.  i3-3-  When  God 
called  the  Medes  and  Ferfians,  prepared  and 
deligned  for  the  Deftruftion  of  the  Babylonians^ 
his  fanctifisd  ones  :  That  is,  fet  apart  for  his 
own  Service  in  that  Bulinefs.  And  to  the 
fam6  Purpofe  Paul  fpeaks  of  himfelf,  Gal.  i. 
i^.     That  fcparated  me  to  the  Apofilefoip. 

There  are  two  or  three  Things  which  na- 
turally fall  in  here,  and  are  worthy  of  due  No- 
tice and  Conllderation,  viz. 

I .  A  Refolution  to  thofe  who  have  the  Care 
of  their  Souls,  and  Salvation  in  highefl  Efleem^ 
who  frequently  doubt  of  their  Converfion  be- 
caufe  they  know  not  the  Time  and  Manner 
of  their  real  Change  from  a  State  of  Nature 
and  Naughtinefs,  to  a  State  of  Sanftification 
and  Vertue.  They  are  fatisfied  in  it,  that 
their  Birth  hath  been  of  religious  Parents,  they 
have  alfo  had  a  religious  Education,  they  have 
been  careful  to  attend  upon  religious  Duties 
both  in  publick  and  private  :  They  find  fome 
Goodnefs  in  themfelves,  and  alfo  love  what 
is  good  :  And  yet  know  not  how  fuch  Difpo- 
fitions  have  been  wro't  in  them  :  And  there- 

H  fore 


58  -^  Treat  if e  of  Converjion^ 

fore  are  apt  to  queflion  the  Truth  and  Good^ 
nefs  of  their  State,  becaufe  they  cannot  find 
that  in  all  their  Lives  they  have  obferved  fuch 
an  Alteration  wrought  in  them  as  they  hear 
and  fee  to  be  in  forne  others.  To  thefe  we 
fay,  that  doubting  doth  not  imply  a  Want  of 
Grace  and  Faith,  but  a  Weaknefs  of  Faith. 
Chrifl  acknowledgeth  the  fewGrains  of  Peter's 
Paith,  when  he  reproves  him  for  doubting. 
Mat.  14.  31.  O  thou  of  little  Faith,  <uoherefore 
didfi  thou  doubt  ?  Marys  Queflion  upon  the 
Angel's  Meffage  to  her  of  conceiving  Jefus, 
who  ihould  be  called  the  Son  of  the  highefl, 
Luke  I.  34.  H01JO  /hall  this  be  feeing  I  know  not 
a  Man  ?  was  not  a  Queflion  of  Unbelief, 
but  of  a  Defire  of  clearer  Information  in  the 
Manner  how  this  fhould  come  to  pafs  :  Nor 
are  ftrong  Motions  of  queflioning  the  Being 
of  a  God,  the  Truth  of  Redemption,  and  Faith- 
fulnefs  and  Fulnefs  of  the  Promife,  Teflimo- 
nies  of  Infidelity,  provided  they  be  abhorred, 
and  repelled  with  an  holy  Indignation  ;  nor 
thofe  which  fometime  aflauk  flrong  Believers, 
as  when  Afaph  doubted  whether  there  were 
any  Mercy  left  in  God,  when  he  imagined  God 
had  barred  up  any  Motion  of  his  Bowels  to- 
wards him  :  This  was  a  Start  of  Paflion, 
it  was  his  Infirmity  as  he  acknowledged  Pfal. 
77.  10.  This  is  my  InfirtJiity,  It  is  alfothe  Infir- 
mity of  fuch,  if  they  are  forry  that  they  have 
not  been  fo  bad  as  fome  others.  They  ought 
rather  to  rejoice,  and  be  very  thankful,that  their 
good  God  did  fo  early  flop  up  in  them  theCourfe 
of  fmful  Nature, which  hath  fliewed  itfelf  in  ma- 
^...  ny 


Faith  and  Jiiftification,  59 

ny  others,  in  whom  for  many  Years  it  feemed 
to  be  incurable.     That  he  bowed  their  Hearts 
when  they  were  young  and  tender,  before  they 
grew  llifF  and  old  in  Sin,  that  he  hath  prefer- 
ved  their  Youth  from  thofe  Corruptions  which 
others  in  their  Age  have  dearly  repented  of. 
Let  fuch  who  from  their  Infancy  have,  with 
Jfaacy  Samuel  and  Timothy  and  otfier  the  Chil- 
dren of  God,  been  brought  up  and  educated 
in  Piety  and  Vertue,  and  grown  as  in  Stature, 
fo  in  Favour  and  Grace  with  God  and  good 
Men,  let  fuch  not  doubt  to  fay,  it  was  in  my 
Mother's  Womb,  at  my  Birth,  Baptifm  or  non 
Age,  that  God  hath  dealt  fo  gracioufly  with 
me,  fandlifying  me  with  the  Spirit  of  Grace 
which  then  was  given  me,  and  hath  graciouf- 
ly afforded  me  from  Time  to  Time  thofe  happy 
Dilpofitions  to  vertuous  and  religious  Courfes. 
2.  It  is  without  any  Ground  to  fupport  it, 
that  thofe  of  the  romifh  Communion,  deny 
the  Salvation  of  Infants  dying  before  Baptifm. 
Elect  Infants  may  be  clean  and  holy  before 
Baptifm,  whether  we  refpe6l  the  Guilt  of  Sin, 
or  the  Corruption  of  it.   They  are  clean  from 
the  Guilt  of  original  Sin  by  the  Death  of  Chrift: 
which  God  hath  accepted  to  their  perfect  Juf- 
tification  long  before  they  were  born.     They 
are  likewife  made  clean  in  Part  from  the  Cor- 
ruption of  original  Sin,  by  the  Infufion  of  ha- 
bitual San6]:ity  into  their  Souls.  For  being  juf- 
tified  by  Chrifl  from  the  Guilt  and  Puniiliment 
of  Sin,  what  fnould  hinder  why  they  may  not 
be  fan6lified  by  the  Holy  Ghofl,  in  Part  while 
they  live,  and  perfectly  upon  the  feparatinx^ 

of 


^o  A  Treatifi  of  Converfion, 

of  the  Sou!  and  Body,  when  original  Corrup- 
tion is  in  a  Moment  done  awav,  and  the  Soul 
invefled  in  the  Robes  of  Righteoufnefs  fit  for 
its  Entrance  into  Happinefs  and  Glory  ?  The 
Work  of  Sandlification  may  be    wrought  in 
Infants  Ele6l,  before  as  well  as  after  Baptifm  ; 
for  it  is  not  Baptifm,  but  the  Holy  Ghoft  is 
the  EiBcient  thereof,  whofe  Work  is  free,  and 
not  fo  to  be  tied  to  that  Ordinance  ;    but  that 
he  may  fan^ify  the  Eleft  fometime  before, 
fometime  after,  and  not  always  at  the  prefent 
Celebration  of  it.     And  the  facred  Scriptures 
do  abundantly  teftify,  that  eledl  Infants  dying 
in  Infancy  are  regenerated  and  faved  by  Chnfl 
through  the  Spirit,  who  worketh  when  and 
where,  and  how  he  pleafeth.     ^ohn  the  Baptijt 
was  filled  with  the  Holy  Ghofl,  even  from  his 
Mother's  Womb  ;  Luke  i.  19.  The  Prophet 
Jere^mah   was   fanftif^^'d  from   his  Mother's 
Womb,    Jer.  i.  5.     The  Promife  is  made  to 
believing  Parents,  and  to  their  Children  con- 
junctly, Gen.  17.  7.  Acts  2.   39.     Chrift  faith, 
Cf  fuch  is  the  Kingdom  of  Heaven y  Mat.  19. 14. 
T'he  Apcflle  Faul  calls  Children,  which  are 
defcended   but   of  one  Parent   in   Covenant 
with  God,  holy,  i  Cor.  7.  14.     And  God  hath 
promifed  in  the  fecond  Commandment,   that 
he  mll/heiv  Mercy  unto  Thoufands,  that  are  de- 
fcended  of  believing  Parents,  Exod.  20.  6.     It 
is  true,  that  they  areuncapable  of  aftual  Faith, 
but  it  is  as  true  they  may  have  the  Habits  of 
Faith  and  Repentance,  and  of  all  other  fpiri- 
tpal  Graces  infufed  into  them,  which  if  they 
lived  v/ould  alfo  appear  by  the  aftual  Opera- 
tions. 


Falth^  and  Jujtification,  6i 

tions.  The  Cafe  is  extraordinary,  and  God  as 
before  they  were,  hath  pardoned  them  of  their 
original  Unrighteoufnefs  by  the  Blood  of  Chriil, 
fo  can  he  as  well  beflow  Holinefs  and  Happi- 
nefs  on  them  without  any  a6lual  Faith  of  their 
own  coming  between  as  an  Inftrumen::  to  re- 
ceive both.  And  as  this  may  be  faid  of  In- 
fants ;  fo  it  may  be  apphed  to  fach  as  are  deaf, 
or  Fools,  having  fuch  natural  Defe6ls  a^  make 
them  uncapable  of  Difcipline. 

3.  Children  are  to  be  baptized.  That  which 
is  fignified  by  Baptifm,  is  our  Juftification  by 
the  Blood  of  Chrifh,  our  San6liiication  by  the 
Spirit  of  Chrifl.  Baptifm  is  the  Seal  of  both 
unto  us:  and  Infants  may  be  Partakers  of  both, 
being  waihed  from  the  Guilt  of  Sin,  by  the 
Blood  of  Chrift,  in  whom  they  are  reconciled 
to  God,  and  adiually  juflified  before  him ;  and 
alfo  purified  in  Part  from  the  Unclean nefs  of 
Sin  by  the  Infufion  of  Grace  from  the  Holy 
Ghoft.  What  then  fliould  hinder,  why  the 
Infants  of  one  or  both  beHeving  Parents,  be 
baptized,  or  waflied  with  the  Water  in  the  Sa- 
crament ?  The  Scriptures  afford  many  cogent 
Arguments  for  our  Practice  herein.  This  Seal 
of  the  New  Teftament  belongs  to  covenanted 
Ones,  (  of  which  Number  the  Infants  of  Be- 
lievers are  no  lefs  than  their  Parents,  Gen.  i;^. 
y,  22.  Jcls  2.  ^Sy39'  Jets  '^.2S.  Rom.  11.  i6.&ci) 
And  they  being  capable  of  this  Seal  of  the  Co- 
venant, it  is  not  to  be  denied  to  them.  The 
outward  Sacrament  of  Water  cannot  be  denied 
to  fuch  as  have  received  the  Spirit  of  Chrifl:, 
and  to  whom  the  Promifes  of  the  New-Tefla- 

meat 


62  A  Treatife  of  Converjion, 

ment  fealed  up  in  Baptifm  do  belong  ;  but  to 
fome  Infants  of  Believers  as  well  as  to  others 
come  to  Age,  the  Spirit  of  Chrifl  hath  been 
given ;  bath  which  have  been  already  proved. 
Again,  The  Infants  of  Believers  are  Members 
of  the  Churchy  which  is  fanclified  and  cleanfed 
with  the  waihing  of  Water  by  the  Word,  Eph. 
5.  25,  26.  Again,  the  Children  of  Believers 
were  by  a  divine  Right  circumcifed  under  the 
OldTeftament :  therefore  the  Children  of  Be- 
lievers under  the  New  Teflament  ought  to  be 
baptized,  becaufe  the  one  hath  fucceeded  to 
the  other.  That  Baptifm  fucceeds  to  Circum- 
cifion  is  evident,  becaufe  they  both  feal  up  the 
fame  very  Thing.  And  as  Circumcifion  was 
the  initiating  Seal  under  the  Old  Teflament,  fo 
is  Baptifm  under  the  New.  And  the  ApcfUes 
did  adminifler  it  fo  early  to  the  Difciples  as 
the  firft  appearing  of  their  new  Birth,  and  In- 
tereil  in  the  Covenant. 

If  it  be  objected  (as  we  have  heard  more  than 
once)  that  the  Lord's  Supper  may  be  given  to 
Infants  as  well  as  Baptifm.;  fince  Infants  may 
m'-ike  as  muchUfe  of  one  as  of  the  other,  being 
.alike  infenfible  of  both  :  To  this  we  anfwer. 
That  our  blefied  Lord  hath  made  a  plain  Dif- 
-ference  in  the  Manner  of  their  Inftitution  ; 
namely  of  the  Perfons  that  are  to  partake  of 
them ;  the  Ceremonies  of  Adminiflration  are 
diverfe ;  as  in  Baptifm  they  require  nothing  but 
Paflion  in  the  baptized,  and  fo  may  be  admi- 
niftred  to  Infants;  but  in  the  Lord's  Supper 
they  requirefuch  Actions  as  cannot  be  perform- 
ed but  by  fuch  as  are  of  Years  of  Difcretion, 

viz. 


Faith^  and  Jiijlification.  6^ 

viz.  Self-Examination,  difcerning  the  Lord's 
Body,  thankful  Remembrance  of  his  Death,&cr 
The  full  difculTing  of  this  Point,  (which  hath 
been  often  done  by  many  abler  Hands  ) 
belonging  more  properly  to  the  Do61rine  of 
the  Sacraments,-  I  fhall  no  longer  fland  upon 
it  ;    but  pafs  to  the 

Next  Sort  of  eledl  Perfons,  and  they  are 
thofe  of  Age,  with  whom  the  Lord  deals  ac- 
cording to  the  Counfels  of  infinite  Wifdom,  and 
Methods  of  fovereign  Grace  and  Love,  fome 
he  calls  fooner,  others  later,  fome  he  fufFers  to 
go  aftray  a  great  while,  and  at  length  are  bro't 
home  to  the  Obedience  ofChrifl,  the  Shepherd 
and  Bifhop  of  Souls.  The  Lord  prevents  many 
fuch  without  any  Motion  or  Defire  of  their 
own.  What  is  faid  of  the  Remnant  of  Jacobs 
as  a  Dew  from  the  Lord,  as  the  Showers  upon  the 
Grafs  y  thatittanieth  not  for  Man,  nor  wait  eth  for 
the  Sons  of  Men,  Micah  5.  7.  may  be  faid  of  the 
Grace  of  God,  it  waits  not  for  the  Preparati- 
ons and  Difpofitions  of  the  Creature,  but  pre- 
vents them :  Tis  a  pure  Gift :  tho'  we  are  ac- 
tive with  it,  yet  we  are  wholly  indifpofed  for 
it.  We  can  no  more  prepare  our  felves  to 
fhine  as  Stars  in  the  World,  than  a  Dunghill 
can  to  fhine  as  a  Sun  in  Heaven.  The  Apo- 
llle's  Rule  will  hold  true  in  the  whole  Co mpafs 
oftheWork,"Rom.(5.ii.  If  it  be  ofmrks,  then 
it  is  no  more  Grace.  In  the  Regeneration  of 
Perfons  come  to  Years  of  Difcrecion,  fome  have 
a  more  gentle  and  fweet  PalTage  from  Morali- 
ty to  Grace,  whofe  Lives  have  been  under  ver- 
tuous  Education  and  ftriiier  Difcipline  :   O- 

thers 


€4-  -A  Treatife  of  Converfioriy 

thers  who  have  led  difTolute  Lives  are  conver* 
ted  with  more  bitter  Plunges,  and  Terrors,  and 
experience  the  Throws  of  the  New-Birth  with 
greater  Anguifh  of  Confcience  :  Some  are 
furprifingiy  changed  as  in  a  Moment  upon  the 
reading  of  a  Portion  of  Scripture,  or  hearing 
the  Word  preached,  and  deeply  laid  hold  on, 
and  others  are  wrought  upon  with  more  La- 
bour, and  longer  Time  ;  in  aVVord,  thisWork 
is  fecret  and  therefore  difficult  to  be  defcrib- 
,ed.  The  Methods  of  Grace  are  obfcure  as 
thofe  of  Nature,  Ecclef.  ii.  5.  Who  kno'ws 
the  IVay  of  the  Spirit,  or  hoo)  the  Bones  do 
grozv  in  the  PFomb  of  her  that  is  zvith  Child  ? 
£ven  fo  thou  knowefl  not  the  Works  of  God 
who  makes  all.  So  various  is  the  Difpenfati- 
on  of  God's  Grace  in  our  Converfion,  that 
as  ChriO:  fpeaks  of  his  coming  in  the  Flefh,  fo 
•may  we  of  this  in  the  Spirit  ;  the  Kingdom  of 
'God  Cometh  not  mth  Obfervation.  And  it  is  that 
exceeds  all  human  Skill  to  prefcribe  a  general 
Rule  that  will  hold  in  all  Converts.  But  tho' 
the  Manner  is  not  within  the  Ken  of  any  Man, 
yet  the  Means  are  ever  uniform  and  conflant  ; 
viz,  the  Spirit  of  God  the  chief  Worker.  And 
the  Word  of  God  the  fubordinate  Inltrument 
by  which  it  works  our  Converfion. 

The  whole  of  this  mighty  W^ork  is  moft  ex- 
cellently and  emphatically  fet  down  by  the  A- 
poftle  Paul,  2  Their.  2.  13,  14.  But  we  eiig/jt 
to' give  Thanks  alvoays  to  God  for  you^  Brethren^ 
beloved  of  the  Lord,  becaufe  that  God  hath  from  the 
Beginmng  chofen  you  to  Salvation,  t^,ough  Sanctis 
fication  of  the  Spirit^  and  Bslief  oj-  the  Truth  : 

JVhereuntQ 


Faith,  and  jFuJiification.^  6s 

fFhereunto  he  called  you  by  our  Go/pel  to  obtain  the 
Glory  of  our  Lord  Jefus  Chrifi. 

I  mufl  neceflarily  obferve  here,  that  there 
are  two  Things  which  are  ordinarily  wrought 
in  Men  hving  under  theMiniflry  of  theWord: 
Namely, 

1.  Illumination  of  the  Underflanding. 

2.  Motions  of  the  Will  and  Affe6lions  ? 
Thefe  are  the  Fountain  of  all  outward  Aftions:^ 
And  each  of  them  of  two  different  Sores. 

I.  Illumination.     And  this  is  either 
I.  Common  and  natural.     Molt  Men  know 
fuch  and  fuch  A6lions  to  be  finful,  they  know 
Unbelief  to  be  a  damning  Sin,  God  to  be  a 
righteous  God,  Chrift  the  only  Saviour.       A 
Man  in  hearing  or  reading  conceives  the  li- 
teral Senfe  and  Meaning  of  the  Scripture  in 
mofi  Points  of  Chriftian  Religion,  fo  that  he 
is  able  to  difcourfe,  difpute,and  write  of  them; 
this  Divines  call  Knowledge  common,  becaufe 
it  is  bellowed  on  Reprobates  as  well  as  others. 
The  Light  v/hich  the  Spirit  affords  to  fuch  a 
one,  is  but  fome  more  em.inent  Degree  of  chat 
common  Affiflance  which  he  gives  to  all  that 
feek  after  Knowledge  in  any  Learning,  for  the 
Good&Benefit  of  Mankind.  It  is  aPoint  of  com- 
monExperience,  &granted  by  theLearned,that 
a  learned  Scholar  unregenerate  knows  and  flu- 
dies  Divinity  in  the  fame  Manner  and  Method 
as  he  doth  any  other  Art  and  Science.     And 
as  in  the  one,  fo  in  the  other,  he  may  obtain  a 
fuperior  Degree  of  Knowledge,  by  a  fpecial, 
but  no  fan6lifying  Gift  of  the  Spirit ;  which 
doth  much  adorn  his  natural  Reafon^  but  not 
I  make 


66  A  Treatjfe  of  Con'cerjion, 

make  it  fpiritual.  A  Man  may  know  an  Arti- 
ficer by  the  Excellency  of  his  Workmanlliip, 
without  any  Affe6tion  to  his  Perfon,  Rom.  i. 
21.  They  glorified  him  not  as  Cody  jior  lure  thank- 
fiil  The  Man  that  had  a  Spirit  of  an  unclean 
Devil,  did  profefs  his  Knowledge  of  Chrift, 
when  fcarce  any  upon  Earth  well  underftood 
what  he  was.  Luke  4.  34.  /  knoi\)  thee  who 
thou  art,  the  holy  one  of  God  ;  but  this  was  only 
a  fpeculative  Knowledge,  without  a  fpiritual 
Principle,  which  is  necelTary  to  a  fa ving  Know- 
ledge. As 

2,  Illumination  is  fpiritual,  when  a  Man  by  a 
fmgular  Gift  of  the  Spirit  of  Grace  is  enablec 
to  judge  of  heavenly  Things,  in    a   fpirituai 
Manner,  according  to  their  Truth  and  Good- 
ntfs,  reprefented  to  theUnderflanding  in  their 
native  Beauty  and  Excellency,     i  John  5.  20. 
He  hath  given  us  an  Underjlamling  that  ijie  may 
know  him  that  is  true  ;  and  we  are  in  him  that  is 
true.     The  Speculations  of  Gcd  may  fill  the 
Head,  and  the  Heart  be  empty  of  a  Senfe  x)f 
him,  and  the  Life  barren  of  an  Imitation  of 
God.     This  is  PVifdom  efitring   into  the  Soul, 
Truth  in  the  inward^ Parts ^  Pfal.  51.  (5.  That  is 
fie  Teaching  of  God,  when  the  Truth  is  lear- 
ned as  it  is  in  Jefus  Ephef  4.  21.    Powerfully 
dire6tivc,  conforming  the  Soul  as  it  did  the 
human  Nature  of  Chrifl:  to  the  Will  and  Mind 
of  God.     When  the  Will  is  conformed  to  the 
true  Notions  of  an  enlighten'dUnderflanding, 
fuch  Illumination  ravillieth  their  Mind,  quic- 
kens the  Prayers,  feafons  the  Converfe,   and 
fortifies  agairifl  Temptations.     It  gives  a  Re- 

iiih 


Faitb  and  Jiiflificatioru  6f 

lifli  of  good  Things,  and  therefore  one  calls 
it  well  {Gujtus  Sfiritnalis  ^tidicii*)  'Tis  a  Wit- 
nefs  of  the  Truth  in  us,  i  ^ohn  5.  10.  Such 
Knowledge  as  this  is  belongs  only  to  the  E- 
le6l,  and  may  well  be  called  fpiritiial,  becaiife 
the  fanftifiedUnderftanding  judgeth  ipiritually 
of  God,  and  heavenly  Things. 

2.  Motions  of  the  Will  and  Affe6lions:  Thefe 
are  likewife  double  :  viz. 

I.  Natural  :   Inhere  is  reflraining  Grace  as 
well  as  renewing  Grace,  but  they  are  two  dif- 
ferent Things.    God  told  Abimelech^  I  withheld 
thee  fromfmnlng  againft  me,  Gen.  20.  6.    Jbi- 
melech  had  foine  natural  Integrity  in  his  Con- 
fcience,  not  to  nneddle  with  another   Man's 
Wife,  which' God  acknowledges,  I  knoiu  that 
thou  dldjl  this  in  the  Integrity  of  thy  Heart :  for 
I  alfo  with-held  thee  :     Men  may  love  that 
which  they  do  not  acl,  at  leaft  they  may  love 
it  in  others,  tho'  not  in  themfelves,  for  fome 
extrinfick  Confiderations  ;   and  wifli  they  had 
as  fair  a  Way  to  commit  it,  as  others  have. 
They  may  hate  what  they  .  pra6life.     Do  all 
that  hear  the  Word  love  the  Word,  hide  it  iii 
theirHearts,  and  let  it  fink  down  into  the  Bot- 
tom of  their  Souls?   There  is  often  in  the  un* 
regenerate  a  ti'anfient  Pang,  and  a  fudden  Af- 
feftion,  a  working  Imagination,  a  melancholly 
Vapour,  a  Flafii  of  Joy  and  Love,  which  may 
quickly  be  removed.     Such  Aife6lions  may  a- 
■rife  rather  from  the  Conftitution  of  the  Body, 
than  Alteration   of  the  Soul,  they  are  but  a^ 

*  Junius.  \  - 

Tafle 


68  A  Treatlfe  of  Converjion,  M 

Talleof  the  heavenly  Gift,  and  the  goodWord 
of  God.  Heb.  6.  4,  5.  A  Tafle  and  no  more 
and  ic  is  bat  a  tranfient  Work,  The  Objeft 
about  which  the  AflFe£lions  are  ftirred  may  be 
divine  ;  yet  the  Operation  but  meerly  natural. 
Natural  Affeftions  may  fometimes  be  ftirred 
up,  even  to  a  great  Degree,  at  the  hearing 
the  SujBFerings  of  our  Saviour  pathetically  ex- 
preft,  yet  only  out  of  a  natural  Compaflion, 
from  an  agreeable  Impreflion  upon  the  Fancy  ; 
The  Story  of  ^ofeph  in  the  Pit,  and  Chrift  up- 
on the  Grofs,  may  be  heard  with  the  fame 
Wo  kings  of  Paflion,  and  all  the  while  no 
other  than  the  working  of  natural  Spirits  ; 
which  quickly  vaniiheth  away.  Some  AflFec- 
tions  are  as  movable  as  Quick- Silver,  upon  the 
leaft  Touch  ;  they  fweat  like  Marble  in  moift 
Weather,  but  refemble  it  alfo  in  Hardnefs. 
Thofe  in  Mat.  13.  20,  21.  that  received  the 
Word  with  a  fudden  Joy,  were  as  fuddenly  of-^ 
fended  for  Want  of  a  Root :  anon  with  Joy 
teceives  it,  by  and  by  he  is  offended.  Upon 
the  Und^rftanding  of  Threatnings  or  Promi- 
fes,  the  unregenerate  Will  is  often  touched 
with  fome  Kind  of  Affeftions  towards  thofe 
Things,  as  they  which  are  naturally  hurtful  or 
beneficial  to  it  ;  as  to  Love,  Hope,  Defire, 
Pear,  or  Platred,  fuch  or  fuch  a  good  or  evil 
Thing  fpoken  of  in  the  Word  :  For  when  an 
unregenerate  Man  (hall  hear  it  plainly  and  am- 
ply declared,  what  Happinefs  belongs  to  the 
Saints,  what  Comfort  is  in  God's  Favour, 
what  Glory  in  Heaven,  what  Horror  in  HelJ, 
!ind  4  bad  Confcience,  he    will    be  eafily 

ftirred 


Faithy  ani  Jujltfication.  6g 

ftirred  up  with  many  Defires  of  enjoy- 
ing the  one,  and  efcaping  the  other.  But  this 
he  doth  in  no  OtherManner  than  as  every Maa 
by  Inflinft  of  Nature  will  wiih  and  feek  for 
thatGood  which  heknoweth  to  be  proportion- 
able to  his  Nature,  and  alfo  fliLn  the  contrary. 
2.  Spiritual :  The  Motions  of  the  Will,  and 
the  AfFeftions  of  the  Soul,  rife  according  to  the 
Elevation  of  their  Knowledge  of  God  in  Chrifl 
more  or  lefs.  There  is  futable  AiFeftions  to 
whatfoever  is  known  of  God  in  Chrifl ;  a  Trem- 
bling at  that  Jufticewliich  drank  fuch  Draughts 
of  precious  Blood  in  the  Puniflimentof  Sin,  an 
Apprehenfion  of  every  Tranfgreffion  in  its 
utmofl  Demerit.  There  are  as  ftrong  AfFe6li- 
ons  of  Love  and  Joy,  as  the  Devils  by  their 
Knowledge  of  God  in  Chrifl,  have  of  Horror 
and  Hatred.  There  is  a  beholding  of  God  in 
Chrifl,  a  tender  and  condefcending  Father. 
There  is  anExcellency  in  the  newCreature  above 
that  of  the  greateft  Moralifl  under  Heaven.  All 
Life  hath  Motion  proper  to  the  jPrinciple  of 
it:  Rational  Life  is  attended  with  rational  Ac- 
tions. Senfitive  Life  with  Afts  proper  to 
Senfe.  It  is  as  impofTible  then  that  a  fpiritual 
Life  fhould  be  without  A6ls  confonant  to  it,  as 
that  the  Sun  fhould  appear  in  the  Firmament 
without  darting  forth  its  Beams.  'Tis  as  natural 
to  this  new  Habit  to  produce  new  A6lions,  as 
for  any  Thing  to  engender  according  to  its  own 
Likenefs,  and  Species,  as  for  a  living  Tree  to 
fpring  out  in  Leaves  and  Fruits.  A  renewed 
Man  whofe  Seed  is  within  him,  brings  forth 
fruit  after  its  Kind,  as  well  as  the  Herbs  and 

the 


fo  A  Tre'atife  of  Converfion^ 

the  Trees,  Geru  i.  12.  Good  Works  are  the 
End  of  God's  new  creating  us,  that  we  fhoiild 
walk  in  them,  Eph.  2.  10.  We  are  h'u  Workman- 
fh'ip^  created  in  Cbriji  Jefiis  to  good  Works.  There 
is  both  fach  a  Nature,  and  fuch  a  Choice,  that 
as  the  Apoflk  faith,  2  Cor.  13..8.  We  can  dono-. 
thing  againji  the  Truth,  but  for  the  Truth.  The 
Xiew  Creature  puts  by  the  Temptations  •  of 
thc'i^lefh,  and  of  the  World,  to  make  its  Way 
into  the  Bofom  of  God,  the  Center  of  its  Reft, 
and  the  boundlefs  Limit  of  it's  Soul,  "jchere  the 
Spirit  of  the  Lord  is,  there  is  Liberty^  2  Cor.  3. 
:i  6, 1 7.  The  Vail  is  taken  a\vay ;  it  beholds  as 
inGlafs  the  Glory  of  the  Lord.  The  newNature 
hath  a  thorough  Apprehenfion  of  both  fpiritual 
Good  and  Evil,  known  and  believed  by  Faith ; 
the  W^iil  is  ftrongly  inclined  with  all  conftant 
and  vehement  AiFections  of  Love  and  Hatred, 
earneft  to  embrace  the  one,  &  detefl  the  other, 
■above  allThings  elfe  whatfoever.  Thus  you  may 
fomewhcit  fee  the  Difference  there  is  between 
thefellluminations&Motions  in  the  Regenerate 
and  Unregenerate.  As  a  State  of  Nature  confifls 
in  the  Prevalency  of  a  corrupt  Habit,  which 
leavens  the  whole  Man,  fo  tJie  Scate  of  Grace 
in  a  Predominancy  of  a  gracious  Habit,  which 
fpreads  it  felf  over  the  whole  Soul,  ilriving 
with  the  powerful  Oppofite,  which  in  Part  re- 
fides  there  ftill  :  'Tis  a  Habit  put  in  to  match 
and  dedroy  that  Habit  of  Sin  which  v/as  there 
before  ;  the  Soul  by  it  is  made  ali\'e  from  the 
Dead,  Rom.  6.  13.  Tield  yottr  fehes  to  God,  as 
thofe  that  are  alive  from  the  Dead.  No  Man  then 
is  CO  conclude  himfeif  a  ii<^w  Creature,  hccaufc 
I  of 


Fahb  and  Jiijlificatm.  yi 

of  his  moral  Honedy  ;  Men  may  have  fonie 
Virtues,  and  yet  not  true  Grace  ,•  but  if  they 
are  new  Creatures,  and  have  Faith  ao'd  Love, 
they  have  all  Graces  in  the  Root ;  and  they 
will  appear  in  Time,  tho'  they  may  lie  hid  a 
while  in  their  feminal  Principle.  The  Certain- 
ty hereof  the  Apoftle  Paul  aflerts,  Rom.  8.  38, 
39.  /  mi  prfwaded  that  neither  Death y  nor  Life^ 
■nor  Angels,  6cc.?ior  any  other  Creature,  fmll  be 
able  tofeparate  us  from  the  Loije  of  God,  ^vhicb  is 
in  Chrijtjefiis  our  Lord.  Now  from  what  hath 
been  faid  above,  thefe  two  certain  Conclufions 
may  very  fairly  be  drawn  ;  Namely, 

1.  That  the  common  Illuminations  and  the 
natural  Movings  of  the  Will  confequent  there- 
upon, are  Fruits  of  the  ordinary  Grace  of  the 
Spirit,  in  the  Miniftry  of  the  Word  preached. 

2.  That  proper  and  fpiritual  Illumination 
with  the  fpiritual  AiFeftions  flowing  therefi'om, 
are  the  Effeas  of  the  fpeciai  Vertue  and  In- 
fluence of  the  Spirit  of  God  in  the  Minillry 
of  the  Word  renewing  the  Soul.  The  prin- 
cipal  Agent  in  the  Work  is  the  Spirit  of  God. 
the  Word  is  the  Inflrument  only  ;  and  that 
palTive,  not  moving  and  woridng  on  the  Soul 
by  any  inward  Force  of  it  felf  :  The  ouick- 
ning,  changing  and  renewing  Vertue  comes 
properly  and  only  from  the  fanaifying  Power 
of  the  Holy  Ghoft  ;  yet,  by  a  common  Me- 
tonymy it  IS  afcribed  alfo  to  the  Word  :  And 

^  therefore  we  are  faid  to  be  born  again  by  the 
IVord,  I  Pet.  I.  23.  It  is  faid  to  be  Fire  and 
a  Hammer  to  break  the  Rock,  Jer.  23.  29.  To 
gee  Faith  by  hming,  Rom.  10.-  ij.     To  be 

fandlified 


72  A  Treatife  of  Converjiorif 

fanftified  by  the  Truth  i.  e,the  fVord^  John  17. 
17.  And  hence  fuch  Properties  as  thefe  are 
.afcribed  to  the  Word,  that  it  is  the  Power  of 
God  to  Salvation,  Rom.  i.  16.  That  it  is  migh- 
ty  in  Operation,  fl^arp  as  a  two-edged  Sword, 
Heb.  4.  12.  And  in  many  other  Places  :  buc 
the  Word  works  nothing  of  itfelf ;  but  hath 
its  EflFe6t  and  Efficacy  by  the  only  Power  of 
God  working  upon  the  Heart.  And  in  this 
Cafe  the  Word  is  truly  the  Voice  of  God,  not 
of  Man  ;  which  is  not  a  bare  Sound  but  ef- 
fe6luates  that  which  it  commands  to  be  done. 
It  raifes  us,  when  it  bids  us  arife  ;  it  awakens 
us,  v/hen  it  bids  us  awake  ;  it  makes  us  holy, 
when  it  commands  us  to  be  fo.  See  the  apt 
Character  given  of  it,  2  Cor.  10.  4.  The  Wea- 
pons  of  our  Warfare  are  mighty^  &c.  Thus  I 
have  given  you  the.Sentiments  of  the  bed  re- 
formed Churches,  and  the  moft  celebrated  Di- 
vines, touching  the  Nature  and  Diftinftion  of 
the  two  CalHngs,  inward  by  the  Work  of  the 
Spirit,  outward  by  the  Voice  of  the  Word. 

Next  I  {hall  offer  to  your  ferious  and  impar- 
tial Conlideration  the  proper  Signs  and  diftin- 
guifhing  Marks  of  true  and  real  Converfion  ; 
in  the  Enumeration  of  which,  I  fhall  not  trou- 
ble you  with  negative  Signs,  and  external  E- 
vidences,  as  (of  late)  have  been  the  Manner  of 
fome  Writers,  fcribunt  do^i  indoSiique^  they  in- 
deed might  eaiily  fill  up  Volumes  with  fuch, 
from  daily  Obfervation,  and  perhaps  Experi- 
ence :  But  I  will  venture  to  fay,  that  Thou- 
fands  of  them  are  little  to  the  Purpofe,  in  the 
prefent  Cafe  ;  unlefs  there  could  be  the  Ef- 

fefts 


Faith y  and  Jiijlification,  73 

.fefts,  and  Iflues  of  a  Principle  of  fpiritu^I  Life 
in  the  Soul.  Let  us  therefore  attend  to  the 
imore  proper  Indications  and  Evidences  of  the 
Work  of  God  upon  the  Heart,  in  its  Conver- 
fion  and  San6lification,  in  the  Habit  and  na- 
tive fpiritual  Exercifes  thereof.  Take  them  a^ 
follows  ;  and  Oh  that  each  of  you  may  find 
fome,  at  lead  of  them,  in  himfelf. 

1 .  Love  to  God  above  all  Perfons  and  Things, 
is  a  Sign  of  true  Grace  in  the  Soul.  If  any 
Man  love  God  the  fame  is  known  of  him.  It 
is  of  much  mjore  Advantage  and  Comfort  to  a 
Soul  to  be  known  of  God,  owned  and  acknow- 
ledged and  approved,  than  to  comprehend 
much  of  the  Things  of  God  in  his  Notion  : 
Some  Eoafl  of  their  Knowledge,  fome  of  their 
outward  Deportment,  and  external  Devotion; 
that  they  know  much  of  God,  and  exceed  in 
outward  A6ls,  to  many  fuch  God  will  one  Day 
fay.  Depart  from  me^  I  know  you  not,  you  fVorkers 
of  Iniquity  :  But  if  any  Man  love  God,  that  Man 
is  beloved  of  God.  No  Man  can  be  fuch  a 
Stranger  to  his  own  Soul,  if  he  look  into  it, 
but  he  may  know  the  Objedl  of  his  Inclinati- 
ons. •  It  is  an  eafy  Task  to  tell,  whether  you 
are  the  fame  Man  as  before  ;  whether  you  love 
what  before  you  hated,  and  hate  that  which 
before  you  loved  :  You  may  know  if  God  be 
the  chief  Obje<5l  of  your  Love  or  no  ;  a  true 
Child  of  God  will  be  able  to  appeal  to  him  for 
the  Truth  of  his  Love,  as  Peter  to  our  Saviour, 
Job.  21. 17.  Lord^thou  kiio'vxji  that  I lo^oe  thee. 

2.  What  Operations  there  are  fuperior  to  a 
Life  of  Nature  ?     Where  there  is  a  faving 

K  Change, 


74  -^  Treatife  of  Converfion^ 

Change,  the  old  Building  is  not  only  in  feme 
Meafare  taken  down,  but  alfo  one  of  a  new 
Mould  flruck  up.  The  new  Creation  hath  its 
EfFe6ls  and  Properties :  OldPrincipIes,  Aims^Cuf- 
toms,  AfFe6lions  are  diilodged;  &newPrinciples, 
Aims&AfFe6lions  are  fettled  in  theirRoom.  The 
inward  A6ls  are  the  furefl  Evidences,  the  pro- 
per A6l:s  of  the  new  Creature  are  to  be  fought 
for  in  the  proper  Seats  of  them  ;  which  are 
chiefly  and  principally,  the  Mind,  the  Heart,the 
Will,the  Confcience,  the  Aife6lions.  Outward 
A£ls  are  noSign  at  all  ,*  i.e.  no  certain  diflinguiih- 
ingMark  of  the  Work  of  the  Spirit  of  God  upon 
the  Heart ;  no  Man  can  perfectly  judge  of  a- 
nother  by  them  ,*  nor  any  Man  of  himfelf.  As 
the  Strength  of  Sin,  fo  the  Strength  of  Grace, 
the  new  Creature  lies  at  the  Heart.  And  from 
hence  is  the  true  Paflage  Way  and  Mean  to 
Life  and  Happinefs  ;  agreably  Solomon  exhorts 
to  the  Sanclification  thereof,  and  the  Prefer- 
vation  of  its  fpirituai  Integrity,  as  a  fure  Evi- 
dence of  real  Sanftity  :  Prov.  4.  23.  Keep  thy 
Heart  mth  all  Diligence,  i.  e.  (as  in  the  Margin) 
abo'oe  all  keeping  ;  for  out  of  it  are  the  IJfues  of 
Life.  ^     ^ 

■  3.  Where  real  Converfion  is  wrought,  there 
is  a  Contrariety  in  the  Heart  to  what  it  was 
before.  The  new  Man,  the  Image  of  God 
is  his  Law  in  the  Heart,  and  it  muil  principally 
bedifcerned  in  its  Motion  to  God,  in  itsRefpe6l 
and  Reverence  of  God  :  The  gracious  Habit 
is  diredlly  contrary  to  the  finful  Habit.  None 
can  pretend  to  be  mere  expert  in  the  Know- 
ledge of  a  Refurre£lion  from  a  fpiricualDeath, 

CO 


Faith  and  Jujlification,  75 

to  afpiritualLife,  thanP^w/  was  :  Nonefpeak^ 
fo  much  of  the  New-Creatiire  as  he  doth  :  and 
he  was  quite  another  Man  after  his  being  in 
Chrifl,  than  he  was  before  :  even  while  he 
was  in  a  State  of  Nature,  it  feems  in  the  ex- 
ternal Obfervation  of  thofe  Things  which  the 
ceremonial  or  moral  Law  did  prefcribe,  he  was 
in  the  Eye  of  Man  of  a  blamelefs  Converfati- 
on,  refembling  Zechar'ias  Tund  Elizabeth y  Luk.  i. 
6.  Men  could  not  tax  him,  he  had  behaved 
himfelf  fo  confcientioufly,  ^£^123.  i.Yetwhen 
he  had  his  Eyes  opened,  he  found  here  was 
no  fuch  Matter  of  Confidence  for  him  before 
God  ,*  this  external  Performance  he  found 
when  enlightened,  was  farfhort  of  internal  and 
perfeft  Obedience  ;  Rom.  7.  7.  When  the 
Scales  fell  off  his  Eyes  that  he  could  difcern 
the  Truth,  he  was  fo  far  from  accounting  them 
■profitable,  that  indeed  he  accounted  them  pre- 
judicial, fo  far  from  an  Advantage,  that  they 
"were  a  Damage  to  him,  looking  for  Salvation 
from  Chrifl:  alone.  He  was  before  an  Ad- 
mirer of  his  own  Righteoufn efs,  a  Perfecutor 
of  Chrifl:  and  his  Members.  But  after  his  ef- 
fe6lual  Calling  and  Regeneration,  he  lay  down 
all  his  Righteoufnefs  at  the  Feet  of  Chrifl:,  he 
abhors  that  which  before  he  delighted  in,  and 
his  whole  Bent  and  Dialect  is,  AVdJ,  Lord  what 
wilt  thou  have  ?ne  to  do  ?  Obferve  in  him  now  a 
quite  contrary  Strain  ;  be  careful  to  try  your- 
lelves  by  this. 

4.  The  Soul  with  all  her  Powers  and  Facul- 
^'.esj  is  engaged  in  every  inwai'd  and  fpiritual 

Duty. 


7 5  A  Treatife  of  Convey- fioity 

Duty.  The  Heart  is  without  Referve  in  every 
Piece  of  fecret  Service.  The  new  Creature  is 
bafe  in  his  own  Eyes  becaufe  of  Sin  ,*  and 
nioufns  for  the  leaflMifcarriage.  If  Pride  be 
dying  daily,  and  Humility  reviving  and  flreng- 
thening  it  is  an  excellent  Sign.  Nothing  up- 
?olds  the  old  Man  like  Pride,  and  nothing  fo 
helpful  and  affifting  to  the  new,  as  Humility. 
Daily  converfe  with  God  in  fecret  Prayer  and 
Meditation  is  a  mofl  fure  Evidence  of  the 
Truth  of  Grace  in  the  Heart.  The  Spirit  of 
Grace  there  can  never  be  a  dumb  Spirit.  The 
Spirit  of  Grace  is  a  Spirit  of  Supplications,  and 
this  is  promifed  to,  and  prophefied  efpecially 
of  Gofpel  Converts,  Zecb,  12.  10.  This  is  aa 
early,  infeparable  Fruit  of  the  Spirit  of  Grace ; 
by  the  Spirit  we  cry  Abba  Father,  Gal.  4.  6.  God 
hath  fent  forth  the  Spirit  into  your  Hearts^  crying 
Abba  Father,  What  was-  the  convincing  Ar- 
gument our  Saviour  made  Ufe  of,  to  afllire  A- 
nanias  that  Taul  was  changed,  and  become  an- 
other Sort  of  Man  than  he  had  been  before,  it 
was  this,  Behold  he  prayeth.  And  Paul  from 
his  own  Experience,  declares  it  as  the  Fruit  of 
a  pure  Heart,  2  Tim.  2.  22.  Peace  be  ^joith  them 
that  call  on  the  Lord  out  of  a  pure  Heart  ;  he  al- 
fo  gives  it  as  a  diflinguifliing  Badge  of  the 
Saint,  I  Cor.  i.  2.  Called  to  be  Saints,  'voith  all 
that  in  every  Place  call  upon  the  Name  of  Jefus 
Chrijl  our  Lord, 

5.  A  Relifli  and  Sweetnefsr  in  the  Word  and 
Inftitutions  of  Chrifl.  A  fpiritual  Appetite  de- 
fires  and  reliflies  fpiritual  Food.  Both  the 
cleanfing  of  the    Heart  and  the  progreflive 

Sanftification 


Faith  and  Jujlification,  77 

SaniSlification  of  it, -is  wrought  by  the  Word, 
Eph.  5.  26.  That  he  might  Jan^ify  and  cleanfe  it 
mtb  the  "imflnng  of  Water  by  the  JVord,  The 
fpiritual  Palate  proves,  and  approves  ix>hat  is 
good,  lohat  is  the  good,  acceptable  and  perfect  Will 
of  God,  Rom.  12.  2.  The  Preaching  of  the 
Gofpel  is  cotinted  Foolifhnefs  by  the  World  ; 
but  the  Sincerity  of  the  new  Man  accounts  it 
Wifdom,  I  Cor.  2.  6.  Howbeit  ^joe  fpeak  Wif- 
dom  amongji  them  that  are  petfect ;  not  abfolute- 
ly  ;  for  fo  there  is  no  Man  perfecl,  but  com- 
paratively, that  isPerfons  who  have  theirSenfes  ex- 
ercifed  to  difcern  betwixt  Good  and  Evil,  Heb.5. 14. 
Such  as  are  of  a  found  Judgment,  an;i  are  able 
to  difcern  what  is  true  Wifdom.  To  fuch 
faith  the  Apoflle,  ^ive  fpeak  Wifdom  :  And  it 
needs  muft  be  fo  ,*  for  Wifdom  being  an  Ha- 
bit dire6ling  Men  to  ufe  the  bell:  Means  in  or- 
der to  the  befl  End,  the  Salvation  of  Men's 
Souls,  being  thebeft  End,  that  Do6lrine  v/hich 
dire6ts  the  befl  Means  in  order  to  it  ;  mufl 
neceffarily  beWifdom,  and  the  purefk  and  high- 
eft  Wifdom.  And  here  we  Ihould  frequency 
try  ourfblves  thus  ;  ask  our  own  Hearts  what 
Conformity  and  Agreement,  is  there  between 
them  and  the  Word.  What  Excitements  of 
Grace  in  the  Exercifes  thereof  ?  What  Ufe 
we  make  of  it,  and  what  Good  wb  gee 
by  it  ?  Do  you  defire  it  that  you  might 
be  in  the  Society  or  Fafhion  of  thofe  that  at- 
tend upon  it  ?  that  you  might  be  better  fur- 
nifhed  for  Difcourfe  or  Difpute  "?  Or  that  you 
might  make  further  Proficiency  in  Grace,  and 
Holinefs  :    Agreeable  to  that  Exhortation  of 

the 


78  A  Treatife  of  Converfion^ 

the  Apoflile,  i  Pet.  2.  2,  As  new-bornBahes  de^ 
fire  the  fincere  Milk  of  the  PVord,  that  you  may 
grow^  thereby.  How  do  you  find  it  operate  up- 
on your  Hearts  ?  What  Impreffion  doth  it 
make  there  ?  And  are  there  ardent,  and  ftill 
more  earnefl  Defire  of  more  familiar  Acquain- 
tance with  it  ?  In  a  Word,  Is  it  to  thy  Judg- 
ment more  excellent  than  Gold  ?  PfaL  19. 
10.  and  to  thy  Tajte  fiveeterthan  Honey,  Pfalm 
119.  103.  If  fo  it  is  a  good  Sign  of  a  good 
Heart.  Therefore, 

6.  Try  theHolinefs  of  your  Heart  and  Life, 
there  is  a  certain  Connexion  between  a  Heart 
of  Fleili^  and  walking  in  God's  Statutes  Ezek. 
36.  26 y  27.  Audi  icUl  give  you  an  Heart  of 
FJeflo.  And  I  will  put  my  Spirit  within  yoUy  and 
caufe  you  to  walk  in  iny  Statutes,  and  ye  (hall  keep 
my  Judgments  and  do  them.  Where  God  takes 
away  the  flony  Heart,  and  gives  an  Heart  of 
Flefn  in  the  Room  of  it,  this  now  hearkens  to 
God's  Law,  trembles  at  his  Threats,  and  by 
gentleft  Providences  is  framed  to  a  Compliance 
with  his  Will  ,*  to  forbear,  do,  be  or  fufFer  what 
God  will,  receiving  the  Imprefs  of  God,  as 
foftned  Wax  receiveth  the  Imprefs  of  the  Seal ; 
For  our  Spirits  framed  by  God's  Spirit  to  a 
Difpofition  futableto  the  Spirit's  Holinefs,  rea- 
dily concurreth,  and  fo  worketh.  The  Princi- 
ple of  new  Life  fprings  up  in  holy  Motions  ; 
Holinef^s  is  the  conflant  Companion  of  the  di- 
vine Nature  ;  and  this  confifts  in  efcapiug  the 
Tolhtions  that  m-e  in  the  World  through  Luft,  2 
Pet.  I.  4.  Efcaping  this  Corruption  agrees 
well  with  being  Partakers  of  the  divine  Na- 
ture, 


Faitb^  and  Jujlification,  79- 

lure,  which rejoiceth  to  have  the  blefled  Spirit 
point  him  to  thofe  Ways  that  are  moil  confor- 
mable to  the  divine  Will.  This  Holinefs  is  not 
ftrained,  but  natural,  and  arifeth  from  the  Fear 
of  God  in  the  Heart,  Jer,  32.  40.  There  is 
great  Carefulnefs  both  to  make  our  Peace  with 
God  for  our  former  Violation  of  his  Law,  u- 
fmg  all  Means  he  hath  prefcribed,  and  directed 
thereunto,  and  alfo  to  preferve  our  Peace,  by 
avoiding  the  like  Breaches  for  the  Time  to 
come.  Behold^  faith  the  Apoille,  What  Care- 
fulnefs it  wrought  in  you^  2  Cor.  7.  11.  Purity 
of  Heart  is  ordinarily  joined  with  a  Zeal  for 
Goodnefs.  Tit.  2.  14.  Purify  unto  himfelf  a 
peculiar  People  zealous  of  good  Works,  i.  e. 
fhudious  to  do,  'and  warmly  purfuing  all  fuch 
Works  as  are  acceptable  to  God,  and  profita- 
ble to  ourfelves  and  others.  Purity  and  Zeal 
in  good  Works  go  Hand  in  Hand,  as  being  both 
the  Ends  of  our  Saviour's  Death,  and  both  the 
Works  of  the  Spirit. 

7.  A  continual  Struggle  and  Combat  between 
the  new  Man,  and  the  old  ;  the  Fleih  and  the 
Spirit  are  two  contrary  Principles,  and  work 
contrarily  in  their  Notions  and  Inclinations. 
The  rational  as  well  as  the  fenflcive  Appetite, 
oppofeth  it  felf  to  the  divine  Rule  ;  and  to 
the  Di6lates  and  Motions  of  the  Spirit  of  God : 
And  the  Holy  Ghofl:  dwelling  in  the  Saints, 
moveth  as  potently  againfl  the  Propenfions  and 
Inclinations  of  the  Flefti.-  For  the  Fieflj  liijleth 
agamft  the  Spirit ^  and  the  Spirit  againft  the  FIcj% 
andthefe  are  contrary  the  one  to  the  other ^  Gal. 5. 17. 
Obferve  carefully  how  the  Confli*^  goes  oti,  is 

there 


8o  A  Treatjfe  of  Converfion, 

there  a  friendly  Compliance  with  the  Didlates 
of  the  old  Nature  ;  or  a  lively  Abhorrence  and 
Deteftation  of  them,  iiTuing  from  the  new  ? 
It  is  impoffible  there  can  be  a  friendly  Neigh- 
bourhood between  thefe  two  irreconcileable 
Oppofites.  Grace  cannot  endure  the  leafl  Mo- 
tion of  Sin  without  Oppofition,  where  there  is 
a  Senfe  of  the  flirrini^  of  the  fmful  Habit,  it 
is  a  Sign  of  fpiritual  Life  in  the  Soul  ;  Senfi- 
biiity  is  a  Sign  of  Life,  a  dead  Man  complains 
BOt  of  Blows,  or  Toffings  and  Cutting,  you  may 
take  out  his  Bowels,  fevere  him  Limb  from 
Limb,  and  there  is  no  Complaint  :  but  a  living 
Man  will  flart  at  the  Prick  of  a  Pin  or  a  Pinch  : 
Lay  what  Lead  you  will  on  a  dead  Man,  and 
there  is  no  Refiftance,  or  Murmuring  ;  there 
is  neither  feeling  nor  fenfe,  and  nothing  is  noi- 
fome  to  him  :  There  is  a  mute  Compliance 
with  the  Motions  of  Sin  until  they  have  bro'c 
forth  Fruit  unto  Death.  Rom.  7.  5.  For  when- 
we  "ixere  in  the  Flejh,  the  Motions  cf  Sin  ivhich 
were  by  the  Law,  did  work  in  our  Members  to 
bring  forth  Fruit  imto  Death.  But  thofe  who 
are  fan(51ifiedby  the  Spirit  of  God,  are  in  Arms 
at  the  Motions  of  Sin,  and  itudious  to  flifle 
ifs  curfed  Brood,  and  hinder  its  further  Pro- 
grefs.  For  they  with  holy  Da^jid,  efteem  all  ths 
frecepts  of  God  to  be  right ^  and  hate  every  falfe 
Way,  Pfal.  119.  128.  Where  there  is  then 
no  Antipathy  to  that  which  is  contrary  to  the 
Life  and  Being  of  a  Chriflian,  'cis  a  fure  Sign 
that,  there  is  nothing  of  ^  divine  Life. 

8.  Watchfulnefs  againfl  fpiritual  Sins :  Some 
Sins  are  of  a  more  refiuedNiiure  than  others. 

There 


Faith y  and  Jiijlification.  8i 

There  are  fpiritual  Sins,  and  more  fleflily,  and 
fenfual  Iniquities  ;  ^  the  one  and  the  other  is 
to  be  watched  againil,  and  oppofed  :  IVe 
*Viy)'eftle  not,  faith  the  Apoflle,  againfl  Fle/h  and 
Blood,  but  againfl  the  Rulers  of  the  Darknefs  of 
this  pForldy  againfl  fpiritual  J^FickedneJfes  in  high 
places  :  Ephef.  6.  12.  The  Seat  of  thofe  Sins 
is  the  Heart,  and  for  the  moft  Part  efcape  the 
Obfervation,  and  Refiitance  of  natural  Con- 
.fcience.  How  many  feem  to  hve  the  Lives 
of  Saints,  while  their  Hearts  are  the  Hearts  of 
Devils,  and  have  no  Spots  of  the  Fleili  up- 
on their  Garments  ;  but  a  World  of  them 
upon  their  Souls.  TheApoftle  concludes  ma- 
^  iiy  pofitive. Duties  which  he  prefcribed  to  the 
Thejfalonians  v/ith  a  general  Precept  which  he 
leaves  with  them  at  the  Clofe  of  his  Epiftle, 
iiaving  dehorted  them  from  many  Evils,  now 
he  exhorts  them  to  Jhiin  the  Appearance  of  them. 
I  ThefT.  5.  22.  The  regenerate  Soul  Itarts  at 
the  Appearance  of  a  Temptation,  it  oppofes 
Enticements  to  a  Departure  from  the  Lord, 
and  gives  them  no  civiller  Entertainment,  than 
get  you  behind  7ne,  Satan.  Chrifl  in  the  Flefli 
did  to,  and  Chrifl  formed  in  the  Heart  will  do 
fo  likewife.  And  if  at  any  Time,  he  come  in 
the  Way  of  evil  Men,  he  is  careful  to  pra6life 
the  Advice  of  the  wife  Man,  he  will  awid  it, 
fafs  not  by  it,  turn  from  it,  and  pafs  avoay,  Prov. 
4.  14,  15.  ^ 

9.  Examine  what  Delight  you  find  in  God, 
and  his  Ways.     This  is  one  of  the  fureft  Evi- 
dences of  a  fan6lified  Heart.     For  if  the  Law 
of  Grace  be  in  the  Heart  it  will  delight  to  do 
L  tlie 


82  A  Treattfe  of  Converfion, 

the  Will  of  God  :  Pfa.  40.  8.  Thy  Law  is  mtb- 
in  my  Hearty  I  delight  to  do  thy  JVill^  0  7ny  God. 
There  is  a  Confenc  to  the  Holinefs  and  Good- 
nefs  of  the  Law  :  A  voting  with  it  and  for  k, 
as  the  only  Rule  of  Righteoufnefs  ;  Rom.  7. 
16.  I  confent  unto  the  Law  that  it  is  good.  Cer- 
tainly to  delight  in  the  Law  of  God  is  an  in- 
feparable  Property  of  the  New-Creature  ,*  the 
Apoflle  exprelly  fhewethitfpeaking  in  thePer- 
fon  of  a  regenerate  Man,  or  of  himfelf  as  re- 
generate. Ver.  22.  /  delight  in  the  Law  of 
God.  after  the  inward  Man.  'Tis  then  when  we 
have  God's  Light  and  Truth  fent  forth  into  us, 
we  can  go  to  the  Altar  of  God  with  exceeding  Joy^ 
Pfahn  42.  3,  4.  This  only  gives  a  warm 
Frame  in  evangelical  Duties.  A  Spirit  of  A- 
doption,andRegeneration,  only  can  make  us  de- 
light to  come  to  our  Father,  and  to  cry  Abba 
to  him.  Solomon  faith,  that  it  is  a  Joy  to  a  jufe 
Man  to  do  Judgment,  Prov.  21.  15.  The  Delight 
of  an  Heart  feafoned  with  Grace  are  more  ra- 
vifhing  than  all  the  Pleafures  of  Senfe,  be- 
caufe  they  arife  from  an  Habit  planted  in  the 
Soul  by  that  Spirit  which  is  a  Spirit  of  Joy  as 
well  as  of  Grace  :  The  Services  of  God's 
Houfe,  are  his  Delight  ^  and  he  is  refrefhed 
with  a  River  of  Pleafure  in  every  A61  of  Wor- 
Hiip.  They  P^all  be  abundantly  fatisfied  with  the 
Fatnefs  of  thy  Houfe ^  and  thou  fJjalt  make  them 
drink  of  the  Riuers  of  thy  Pleafures.  Pfalm  36. 
8.  In  keeping  thy  Commandments  there  is  great 
Reward.  Pfal.  19.  11.  The  Duties  of  Religi- 
on, Communion  with  God  in  them  is  the  fane- 
Soul's  delightful  Element.  As  ic  is  an  Argu- 
ment 


Faith  and  Jujlificatkn.  83 

inent  that  Seneca  gives  of  the  divine  Original 
of  the  Soul,  that  it  is  moftpleafed  with  divine 
Speculations  :  So  it  is  a  very  cogent  Argu- 
ment of  the  new  Creation,  when  it  is  delight- 
ed not  only  with  the  fpeculative,  but  with  the 
pra6lical  Contemplation  of  God,  when  the  Soul 
that  triumphed  before  in  the  Pleafures  of  Sin, 
can  burn  with  an  ardent  Love  to  God,  and  fo- 
lace  itfelf  in  Communion  with  him  :  And  in 
the  feveral  Periods  of  Duty,  be  ready  to  pro- 
nounce of  divine  Grace,  as  Solomon  doth  of 
Wifdom,  Her  Ways  are  Ways  of  Pkafantnefsj 
and  all  her  Paths  are  Peace ^  Prov.  3.17.  Thefe 
are  all  of  them  fpiritual  Evidences :  And  fuch 
only  are  the  diflinguiihing  Marks  of  a  real 
Convert,  and  of  the  fpiritual  Man.  And  this 
will  abundantly  appear,  if  we  take  a  fhort  Sur- 
vey of  what  the  Scriptures  teftify  of  a  State 
of  Nature  before  ConverOon  ,•  and  of  a  State 
of  Grace  by  Converfion.  In  a  State  of  Na- 
ture, we  are  dead  in  Sins,  Ephef.  i.  2.  Col  2. 
13.  Ephef.  5.  14.  That  we  are  blind  and  ve- 
ry Darknefs  in  Regard  of  fpiritual  Knowledge, 
Jdts  2(5.  18.  I  Cor.  2.  14.  Eph.^.i-j.  Rev.  3. 

18.  That  our  Hearts  are  flony,  deftitute  of 
all  Senfe  and  Motions  of  Goodnefs,  Ezek.  ii. 

19.  and  3(5.  26.  Again,  that  God's  Work  in 
our  Converfion  is  a  raifing  from  the  Dead,  j^ob. 
5.  2,  25.  Ephef  2.  5.  CoL  2.  12.  Rev.  20.  6, 
A  refloring  of  Sight  to  the  blind,  Luke  4.  18. 
A  new  Generation  and  Birth  of  a  Man,  J^ohtz 
I.  13.  ^ohn^.2'  Another  Creation  of  him, 
PfaL  51.  12.  2  Cor.  5.  17.  GaL  6.  15.  The 
giving  of  a  new  Pleart  of  Flefh,  and  taking 

away 


84  A  Treatije  of  Conveifwn^ 

away  of  the  old  ftony  Heart.  EzeL  ii.  ,i$i. 
Being  thus  made  free  from  Sin,  i.  e.  The  Servi- 
tude of  Sin,  lu^^^fowf  the  Ser'-cants  of  Righteoif- 
f2efs,Rom.6.iS.  The  Grace  and  Comforts  of 
the  Spirit  of  God  in  this  Life  are  Pledges 
to  us  of  that  Abundance  and  Fulnefs  of  Joy 
v/hich  we  fhall  partake  of  in  the  Life  to  come, 
as  the  firfl  Fruits  of  the  ^eivs  were  an  Evi- 
dence  to  them  of  the  enfuing  Crop.  Let 
lis  while  we  here  mourn  under  the  Burden  of 
the  Sins  that  do  fo  eafily  befet  us,  fend  up  fre- 
-.queht  Wiilies  and  Prayers  to  the  God  of  all 
Grace,  for  the  full  Accomplifliment  of  our  Re- 
demption :  waiting  to  be  delivered  from  the 
Bondage  of  the  Remainder  of  Corruption  ia 
us,  into  that  glorious  Freedom  of  the  Sons  of  ^ 
God  ;  and  be  poiTefTed  of  his  everlaffing  Far 
vour,  and  never-failing  Inheritance  which  he 
hath  prepared  for  his  Children.  I  come  now 
to  treat  of  the 

2.  Second  Point  propofed,  viz.  Faith.  The 
Grace  of  Faith  is  a  Work  of  the  Spirit  of  Chrifl: 
in  the  Hearts  of  the  Elecl,  whereby  they  are 
enabled  to  believe  to  the  faving  of  their  Souls. 
Faith  is  a  Part  of  our  Sanctification,  being  an 
inherent  gracious  Quality  infufed  into  the  Soul 
at  our  effe6tual  Calling  orConverfion  :  There- 
fore as  to  its  Original  it  is  divine,  being  wro't 
in  us  by  an  immediate  Aclion  of  the  vSpirit  of 
Grace,  and  not  any  Way  fpringing  from  the 
Liberty  of  our  Wills  or  Strength  of  our  cor- 
rupted Nature.  I  take  this  to  be  included  in 
the  Words  of  our  blefled  Lord  Jefus  Chrifl, 
John  6.  44.  No  Man  can  come  unto  me  except 

the 


"     Faith  and  Jiijlificatm,  *85 

the  Father  which  hath  fent  me,  draw  hm.  Which 
I  think  fignifies  a  divine  Power  put  forth  upon 
the  Soul  of  Man,  by  which  it  is  made  oljedi- 
ent  to  the  heavenly  Call,  and  wilhng  to  clofe 
with  the  Offer  of  Chrift  in  the  Gofpel,  for  tho* 
no  ftich  can  neceiTarily  be  concluded  from  the 
Word,  draw,  yet  it  is  eaiily  concluded  from  the 
Nature  of  the  Motion,  in  coming  to  Chrijt,  which 
is  the  Soul's  Motion  to  a  fublnne  fpiruual  Ob- 
je6l,  to  which  no  Soul  hath  any  Power  of  it 
felf  ;  fuch  is  the  Darknefs  of  the  human  Mind, 
the  Obftinacy  of  the  Will,  the  Depravatk)n  of 
the  Affeftions,  unlefs  it  be  illuminated  and 
drawn  by  the  Spirit  of  God.  No  Soul  is  able 
of  it  felf  to  difcern  fpiritual  Things,  fo  as  to  fee  ^ 
that  Goodnefs  and  Excellency  that  is  in  them, 
muchlefsto  move  towards  the  Participation  of 
them.  No  Man  hath  evangelical  Faitii  byVer- 
tue  of  his  own  Strength,  that  any  believe  Chrift, 
and  believe  on  him,  is  not  from  any  Power  of 
their  own  but  of  God's  free  Gift  :  And  as  the 
Grace  itfelf  is  given  fo  alfo  is  the  Exercife  : 
Phil.  I.  29.  For  unto  you  it  is  given  in  the  Behalf 
ofChriJi,  not  only  to  believe  in  him,  but  alfo  toff- 
fer  for  his  Sake.  An  Inflance  of  this  the  Fhi- 
lippians  had  among  them  in  Lydia  and  others, 
unto  whom  was  this  vidlorious  Grace  of  Faith 
freely  given  by  hearing  of  the  Word,  which 
was  not  unto  many  others*  that  heard  :  Our 
bieiTed  Saviour  himfelf  makes  a  manifefl:  Dif- 
ference between  the  News  of  Salvation  reach- 
ing the  Ear,  and  touching  the  Heart,  Mat.  13. 
•J I.  Becaife  it  is  given  to  you  to  know  the  Myjie- 
pes  of  the  Kingdom  of  Heaven,  -but  to  them  it  is 

not 


8^  A  Treatife  of  Converfion, 

not  ghen.  God,  according  to  the  good  Pleafure 
of  his  Will,  giveth  to  fome  Perfons  to  know 
the  Myfteries  of  the  Kingdom  of  God  more 
than  to  others.  There  is  a  more  general  and 
confufed  Knowledge  of  a  Thing  :  And  there 
is  a  more  difhinft,  clear,  particular  Knowledge. 
There  is  a  meer  notional  Knowledge,  and  there 
is  a  more  affeftive,  experimental  Knowledge. 
To  them  who  are  Heirs  of  eternal  Life,  their 
heavenly  Father  gives  to  know,  more  clearly, 
di{lin6lly,particu]arly  the  Things  that  concern 
the  Kingdom  of  God,  to  know  and  believe  in 
Chrifl  who  is  the  Saviour  of  the  World  ;  he 
hath  no  fuch  fpecial  and  particular  Kindnefs 
for  the  Generality  of  People,  and  therefore  he 
hath  not  given  to  them  the  fame  Aids  and  Af- 
fiftances.  Many  Men  have  Civility,  Sobriety, 
external  Devotion  and  Profeflion  ;  that  have 
not  evangelical  Faith  which  purifies  the  Heart, 
and  worketh  by  Love,  and  brings  forth  the 
A6ls  of  Obedience  to  all  God's  Commandments; 
and  that  we  may  be  delivered  from  unrejtfon- 
able  and  wicked  Men  ,*  for  all  Men  have  not 
Faith,  2  Their.  3.  2.  Faith  is  reckoned  up  a- 
mong  the  Fruits  of  the  Spirit  of  God,  Gal.  5. 
22.  Love,  Joy^  Peace,  Long-fufferingy  Gentknefsy 
Goodnefs,  Faith.  The  very  Defire  of  believing 
is  from  God,  and  not  from  ourfelves,  in  "work- 
ing  out  our  own  Salvation^  the  very  beginning 
in  the  Will,  as  well  as  the  Perfeftion  is  afcrib- 
ed  to  the  Efficacy  of  God  :  His  good  Pleafure 
is  the  procreating  and  helping  Caufe  of  this 
Work  on  the  Will,  and  not  the  AVill's  good 
Pleafure.     PhiL  2.  13.    The  Lord  Jefus  is  the 

great 


Faith,  and  Jujlification.  8? 

great  Inflrudler  of,  and  chief  Leader  in  the 
Chriftian  Race,  and  Perfefter  of  them  in  run- 
ning it.  The  Difpofition,  Grace,  AbUicy  and 
Succefs,  which  they  have  for  running,  it  is  all 
from  him  ,*  from  the  Beginning  of  the  Work 
of  Faith  unto  the  End  of  it,  to  the  finifhingof 
the  Courfe,  he  doth  infufe,  affifl,  ftrengthen 
and  accomplifh  the  Work  of  it  to  the  \2S\.,Heb. 
12.  2.  Looking  unto  Jefus  the  Author^  or  Begin- 
ner, and  Finijloer  of  our  Faith, 

Thefe  are  fome  Scripture  Defcriptions  of 
Faith,  freely  given  from  the  Father,  through 
the  Son  to  the  Heirs  of  eternal  Salvation  : 
but  for  the  better  Underflanding  of  the  Mean- 
ing of  the  Word  Faith,  we  mud  neceflarily  con- 
fider  it. 

1.  Firfl,  As  the  Word  is  taken  in  its  largelt, 
and  mod  extenfive  Senfe  in  Reference  to  all 
civil  or  natural  Things. 

2.  Secondly,  In  its  more  limited  Senfe  in 
Relation  to  divine  and  fupernatural  Things  de- 
clared to  us  in  the  Scripture. 

I.  Firit,  As  the  Word  Faith  is  taken  in  its 
largeft  and  moft  extenfive  Senfe  in  Reference 
to  all  civil  or  natural  Things. 

Integrity  of  Life,  Faithfulnefs  and  Conflan- 
cy  in  Word  and  Deed,  is  intended  by  the' 
Word  Faith,  2  Tim.  2.  22.  But  follow  Righte- 
oufnefsy  Faith,  Charity,  &c.  It  is  alfo  fometimes 
taken  for  that  Faith '  which  is  common  to  all, 
not  proper  to  the  Ele6l,  being  either  extraor- 
dinary or  ordinary:  Extraordinary  (commonly 
called  a  miraculous  Faith)  which  is  a  Belief  that 
fome  extraordinary  and  miraculous  Thing  fhall 

fall 


'8-^  ^  Treatife  of  Converjion, 

fall  out  ,•  givenbut  at  fome  fpecial  Times,to  fome 
fpecial  PerfonSjOn  fome  fpeciaJOccafions.  Such 
a  Faith  the  Centurion  had,  coming  to  Jefus  on 
his  Entrance  to  Capernaum^  and  addreflinghim 
in  thofe  Words,  Mat.  8.8.  Speak  the  Word  on- 
ly and  my  Servant  fljall  be  healed  :  Hereby  in- 
limacing  that  he  believed,  Difeafes  were  as 
inuch  at  Chrifl*s  Command,  as  his  Servants  were 
Bt  bis  Command.  That  they  came  at  God's 
Command,  wrought  according  to  their  Com- 
iniffion  from  God,  and  went  ofFwhen  God  com- 
manded them  off.  Hence  it  is  moft  certain  that 
the  Centurion  had  a  true  Notion  of  thePower  of 
thetriieGod,andit  looks  very  probable,  that  he 
had  a  Revelation  of  Chrifl,  \s  the  true  MefTiah 
and  Son  of  God.  Which  our  Saviour's  Words 
pronounced  concerning  him  doth  mod  il* 
luftrioufly  evince  :  When  hefaid  to  thofe  that 
followed  him,  Verily ^  I  fay 'unto  you,  I  have  not 
found  fo  great  Faith ^  no  not  in  IfraeL  Ver.  lo. 
That  is  in  the  Generality  of  the  IfraeliteSy  for 
as  to  particular  Perfons,  both  Jofeph  and  Mary^ 
had  fliewed  a  greater  Faith.  And  under  this 
Head  the  Faith  of  the  Difciples,  by  which  they 
believed  Chrifh  fo  far,  as  that  by  his  delegated 
Power,  they  were  able  to  do  the  like  Miracles, 
Mat,  17.  20.  and  21,  22.  And  we  read  John 
6,  24.  That  the  People  came  to  Capernaum 
feeking  Jefus,  not  out  of  any  Love  to  his  Peri* 
fon  orDo61rine,  but  out  of  Curiofity  to  fee  fur* 
ther  Miracles  wrought  by  him. 

Ordinary,  being  either  that  which  refleth 
cn'iy  in  the  Mind  of  Man,  or  elfe  draweth  and 
moveth  the  Will  alfo.     Sometimes  it  is  taken 

for 


Faith  J  and  Jufiification.  89 

-''for  Fidelity  and  Truftinefs,  as  when  a  Thing 
-is  done  or  fpoken  bona  fide  ^  faithfully  or  trufti- 
ly  ;  fometimes  for  Arguments,  or  Proofs  from 
Reafon,  or  Authority  brought  to  creed  Belief 
in  another,  which  Acceptions  is  ufual  in  Rhe- 
toricians. Sometimes  for  the  fincere,  diligenc 
and  careful  Difcharge  of  the  Duties  of  Men's 
Calhngs  for  the  Good  of  others,  as  Judges,  Am- 
baiTadors,  WitneiTes,  Stewards  :  And  io  others, 
as  Husbands  and  Wives,  Parents  and  Children, 
Maflers  and  Servants,  &c.  ought  to  be  right 
honeft,true,  trufty,  faithful  each  to  other  ;  One 
which  doth  in  every  Point  according  to  the 
Trufl:  and  Charge  which  God  in  his  Providence 
in  veils  him  with,  negle6ling  nothing  which 
God  commandeth  him.  In  a  Word,  one  which 
fiiandeth  to  his  Word,  keeping  Truth,  without 
Failing  or  Falfliood. 

To  lead  us  further  into  thedidinft  Meaning 
of  the  Word  Faiths  we  muft  dillinguifli  be- 
tween three  Sorts  of  Knowledge  :  The 

1.  Firft,  is  Knowledge  properly  fo  called, 
which  is  bred  in  us  by  the  evident  Certainty 
of  Things  prefented  unto  our  Reafou  orSenfe  : 

'  "When  we  know  fuch  Particulars  as  come  under 
our  Senfes  when  they  are  rightly  difpofed. 

2.  The  fecond  is  Opinion,  which  is  an  im- 
perfect Knowledge  of  Things  not  clearly  pre- 
fented to  our  Reafon  or  Senfe,  when  we  ap- 
prehend Things  in  Part  and  obfcurely,  fo  that 
we  cannot  abfolutely  fay  it  is  this,  or  it  is  that. 

3.  The  third  is  Belief,  which  is  a  Knowledge 
,  grounded  upon  Tedimony  and  Authority  of 
^•"Others,  when  we  affent  to  thofe  Things  where- 

M    '  ©f 


po  A  Treattfe  of  Converfion, 

of  by  our  own  Senfe  and  Reafon  we  have  no 
Certainty  norEvidence,  only  we  believe  them, 
becaiife  fiich  and  fuch  hath  told  us  they  are  fo. 
Thefe  three  diverfe  Apprehenfions  of  Things 
we  exprefs  in  Forms  ofSpeech  agreable  :  The 
firfl,  when  \ve  fay,  I  know  this  to  be  :  The 
fecond  Things  I  think  it  is  fo  :  The  lad  in 
this,  I  believe  icisfo.  A  great  Difference  there 
is  between  thefe  three  Apprchenfions  of  the 
Underftanding  as  every  one  may  eafily  difcern. 
It  is  proper  to  mention  here  the  four  Kinds  un- 
to which  Faith  is  divided  by  learned  Men,  viz. 
of  Miracles,  hiftorical,  temporary,  and  j unify- 
ing Faith.  That  of  Miracles  hath  been  ex- 
plained above.  Hiftorical,  or  dogmatical  Faith, 
is  fo  termed,  becaufe  thereby  Evidence  is  yiel- 
ded to  the  Hiflory  of  God's  Word,  that  is  all 
Things  which  are  written  therein  are  believ- 
ed to  be  true,  jam.  2.  14.  19. 

Temporary  Faith  is  that  whereby  fuch  an 
AfTent  of  the  Mind  is  given  to  the  Gofpel,and 
to  the  gracious  Promifes  thereof,  as  the  Heart 
is  aiTe6led  with  them,  and  rejoice th  in  them, 
for  a  Seafon,  2  Tifu.  2.  18.  Such  was  that 
o^  Simon  Magus,  Aits  8.  13.  This  is  hypocri- 
tical and  deceitful.  Tho'  it  may  appear  both 
to  him  thathath  tt,  and  others  to  be  found  and 
good,  yet  it,  is  Nought,  as  by  the  Unprofita- 
blenefs  thereof  "will  m  the  End  moil  manifefl- 
ly  appear,  to  the  great  Difcomfort  of  him  that 
hath  relied  thereon,  juilifyingl'^aith  (of  which 
we  fliall  treat  fomewhat  more  largely  in  the 
Sequel  of  this  Difcourfe)  its  principal  Acls  are 
accepting,  receiving,  and  refting  upon  Chrifl 

, alone, 


Faith^  and  Jiijiification.  91 

alone,  for  Juflificatior!,  Sanftification,  and  eter- 
nal Life,  by  Vcrtue  of  rhe  Covenant  of  Grace. 
Thus  much  briefly  of  the  Meaning  of  the 
Word  Faich,  in  its  largefl  and  moffc  extenfive 
Senfe.  Pafs  we  next  to  the  Confideration  of 
the  Word  P'aith  in  its  n:ore  limi«ted  Meaning, 
as'ic  isChridian,  and  relates  unto  divine  and  fa- 
pernatural  Matters  revealed  in  the  Scripture, 
and  here  the  Word  Faich  hath  a  doubleAccep- 
tion  :  viz.  improper  and  proper. 

I.  Improper,  and  fo  it  is  taken  in  the  Scrip- 
ture Stile  three  Ways.     As, 

I .  For  the  Obje6l  of  Faith  the  Things  believ- 
ed, either 

1 .  Generally  for  the  whole  Do6lrine  of  Faith 
delivered  in  the  Scriptures,  as  i  Tim.  4I  i. 
Some  (hall  depart  from  the  Faith,  and  floall  give 
Heed  to  Spirits'  of  Erroi^,  and Doilrines  of  Devih. 
See  many  other  Placdk  I  Tim,  3.9.  Gal  3.  2. 
Ms  6.  7. 

2.  Specially,  for  Chrifthirnfelf  the  chief  Ob- 
je61:  of  Faith  :  Gal  3.  23.  Before  Faith  came, 
th.2t  is  Chrifl :  Compare  with  V.  19,  24,  25. 

2.  For  the  external  Profefiion  of  Faith  and 
Religion,  as  Rom.  1.8.  Your  Faith  is  publilli- 
ed  throughout  the  whole  Wolrd.  See  j^cts  14.22. 

3.  For  that  Vertue  which  we  call  Fidelity 
or  Faithfulnefs  in  Words  or  Deed,  whether  it 
be  in  God,  Pvom.  3.3.  Shall  their  Unbelief  make 
the  Faith  of  God  of  none  Effect,  or  in  Men  that 
they  may  fhew  all  good  Faith,  Piftin  agatheen. 

This  of  the  Word,  taken  improperly  :  the 
next  Acception  of  it  is 

2.  Proper, 


92  A  Treatife-  of  Converfion, 

2.  Proper,  and  here  the  Defcription  of  it,- 
may  be  this;  i.e.  aBelief  of  all  that  God  hatli 
rev-esled  ,*  or  an  AfFent  given  by  the  reafona- 
ble  Creature  to  the  Truth  and  Goodnefs  of  all 
divine  Revelations.  Herein  are  obfervable,  at 
lead  three  Things,  viz. 

1.  What  is  to  be  believed,  viz.  divine  Re- 
velations ? 

2.  Who  are  they  which  believe,  the  reafona- 
ble  Creature  ? 

3.  The  Kind  or  Nature  of  Belief,  viz.  Aflent. 

1.  What  is  to  be  beheved,  divine  Revelati- 
ons ?  W^hatfoever  the  Lord  ispleaied  to  make 
known  unto  the  reafonable  Creature.  Thefe 
Revelations  are  of  two  Sorts,  viz.  Some  im- 
medial:e  from  God  himfelf,  by  Vifion,  Dream, 
or  other  Secret,  but  infallible  Suggeftion.  Such 
Revelations  of  divine  Things  were  made  unto 
the  Prophets,  Apoflles,'  and  other  holy  Men  of 
God  :  Who  as  they'  believed  certainly  the 
Thing  revealed,  fo  they  knew  infallibly  the 
Truth  of  the  Revelation  itfelf  that  it  was  from 
God,  and  not  anillufion  of  Satan  or  their  own 
Brain  :  To  defcribe  the  Manner  of  fuch  Re- 
velations is  altogether  above  the  Power  of 
any  mortal  Man,  unlefs  himfelf  had  been  ac- 
quainted with  the  like  Revelations  ;  and  it 
would  be  needlefs  to  attempt  it,  fince  in  thefe 
'J/imes,  this  fpecial  Direction  ceafeth  and  al- 
fb  the  Ufe  of  Miracles  (unlefs  for  Converfion 
of  a  Country  where  theGofpel  harh  never  been 
preached)  is  alfo  ceafed. 

2.  Some  mediate,  delivered  from  God  by  o- 
thers  unto  us.     Such  were  the  Dircourfes,and 

Anfwers, 


FaitJy,  and  Jujlification.  93 

Anfwers  which  the  Prophets  and  Apoflles  made  ^ 
by-  Word  of  Mouth  unto  the  People  :  Such 
is  now  unto  us  the  whole  written  Word  of 
God,  which  is  now  the  only  ordinary  Obje6l 
of  our  Faith.  The  holy  Scriptures  are  given 
of  God,  to  be  the  Rule  of  Faith  and  Life. 
For  the  whole  Counfel  of  God,  concerning  all 
Things  neceflary  for  his  own  Glory,  Man's 
Salvation,  Faith  and  Life  is  either  exprefly  fet 
down  in  Scripture  or  by  good  and  neceflary 
Confequence  may  be  deduced  from  it.  For 
the  rich  Treafury  of  the  holy  Scriptures  con- 
tain Precepts  and  Declarations  of  the  Doc- 
trines of  Religion  whether  in  higher  Myfberies 
thereof,  as  of  the  Trinity,  Incarnation  of  Chrift, 
&c.  or  in  other  inferior  Points  of  San6lifica- 
tion,  Piety,  and  moral  Pra6lice.  Hiftories  of 
Matters  of  Facl  paft  and  gone,  as  of  the  Cre- 
ation, Fall  of  Man,  Flood,&c.  Predictions  of 
Things  to  come  hereafter,  whether  they  be 
meerly  prophetical,  or  withal,  do  contain  fome 
fpecial  Promife  or  Threatning  concerning  thofe 
to  whom  the  Predi6tion  is  made. 

.  2.  The  Subje6]:  of  Faith,  or  they  which  be- 
lieve viz.  the  reafonable  Creature,  in  them  on- 
ly this  Quahty  of  Faith  is  inherent.  And  here 
we  include  all  created  Underftanding,  whether 
of  Men  or  of  Angels.  Of  living  Men  there 
is  no  Queftion,  not  of  the  befl  of  Men  that 
ever  were,  Jdam  in  his  Innocency  and  Chrifl. 
Who  can  doubt  that  Jdmn  had  Faith,  if  we  confi- 
der  that  the  Caufeofhis  Fall,  was  his  not  con- 
tinuing fledfafh  in  the  Belief  of  that  'Ilireat- 
i.ing,  In  the  Day  that  tbou  eateft  tbou  Jljalt  die: 

As 


94  A  Treat! fe  of  Converfion, 

As  for  the  Humanity  of  Chrift,  what  was  in 
innocent  Adam^  was  alfo  in  him,  as  is  apparent 
by  thofe  Prayers  and  Supplications,  wnich  in 
the  Days  of  his  Fleih  he  offered  up  -with  ftrong 
Crying  and  Tears  unto  him  that  v^as  able  to  Jaije 
him  from  Death,  Heb.  5.   7.     And  that  Com- 
plaint upon  the  Crofs  in  his  greatefl:  Agony. 
My  God,  my  God  why  hafc  thou  forfaken   me  1 
Mat. 27.46. Tiiofe  Prayers  were  madeinFaith  ; 
and  fo  he  was  heard  in  that  which  he  feared  : 
And  though  Chrill,  as  the  Son  of  •Man,  was  ig- 
norant of  the  Time  of  the  End  of  the  World, 
yet  no  QLieftion,  but  he  did  perfeclly  beljeve 
the  Article  of  the  laft  Judgment.     As  to  An- 
gels, we  have  the  Apoflle  James's  Teftimony  of 
evil  Spirits,  Jam.  2.19.  I'hey  believe  thatChains-  ■ 
and  everlafting  Torments  will  be  increafed  at 
the  Judgment  of  that  great  Day.     And  there 
are  many  otherParticulars  which  byRevelation 
of  Scriptures  they  know  will  fall  out.     And 
they  believe  the  l^ruth  of  the  Scriptures  which 
they  know  well  enough  to  be  of  God.     This 
is  clear  enough,  becaufe  of  their  Spite  and  Ha- 
tred againfl  them..     If  curfed,  much  more  the 
bleifed  Angels  have  Faith  :  For  as  their  Know- 
ledge of  many  Things  is  more  clear  and  exacl 
than   it   is   in    the   Devils,  f3   is  their  Faith 
imto   others  much   more  frm  and   refolved. 
Hence  it  is  that  though  they  knovv^  not  the 
Day  and- Flour  of  the  End  of  the  World, il/^r. 
13.  52.     Yet  they  believe  it  with  Joy,  long- 
ing for  the  Addition  of  Happinefs  in  the  Ac- 
compliflimenc  of  the  Church's  Glory.     Nor 
do  the  Spirits  of  juft  Men  who  lived  by  Faith - 

in 


FaftJj  and  Jujlificatioyu  95 

in  this  Life,  utterly  ceafe  to  live  by  Faith  after 
their    Tranflation    into    Heaven,    for   even 
there    they   yet  ffill   beUeve,    many  Things, 
both  pall  and  to  come,  as  the  Refurreaion  of 
their  Bodies,  and  everlading  Life,  &c.     And 
that  Prayer  whicli  the  Saincs  m  Heaven  make 
for  the  Puniflinienc  of  their  Blood  (bed  upon 
the  Eartn,  {Ho-j)  long,  Lord,  holy  and  true,  dojl 
not  thou  judge  and  re'uenge  our  Blood  on  them  that 
dwell  on  the  Earth)  Kqv.  6.  10.     Here  is  mod 
certainly  a  Prayer  made  in  Faith.     Wherefore 
you  fee  that  every  Part  of  the  World  hath 
Faith  in  it,  Faith  on  Earth,  Faith  in  Heaven, 
and  Faith  in  Hell  too.  As  the  Creatures  knows 
but  in  Part  ;    therefore  it  mufl:  in  Part  be  al- 
vvays  bound  to  believe  whatfoever  the  Creator 
fliall  reveal  unto  it.     And  in  which  Faculty  of 
the  reafonable  Creature,  Faith  is  refident,  is 
next  to  be  examined.  In  every  inteileaual  Na- 
ture there  are  ufually  made  too  diftina  Facul- 
ties :  (r)  The  Underflanding.   (2)  The  Will. 
We  mud  fee  in  which  of  thofe  faculties  Faith 
IS  Refident,  or  -whether  in  both.     We  affirm 
the  AiTtnt  of  Faith  is  an  Aa  of  the  Under- 
Handing  and  of  the  Will,  both  together  appro- 
vmg  and  allowing  theTruth,  and  Goodnefs  of 
divme  Things  ;  but  then  it  is  to  be  remarked 
that  we  do  not  make  the  Habit  of  Faith  to  be 
inherent  in  two  diverfe  Subjecl:s,  nor  this  AQ:  ^ 
of  Aflent  to  come  from  two  diverfe  Principles 
or  two  feveral  Faculties  of  the  Mind  :  but  we 
fay  theSubjea  is  but  one,  the  intelleaual  Na- 
ture ;    and  this  according  to  the  Judgment  of 
moil  of  the  Divines  of  the  Proteftanc  Comma- 


96  A  Treatife  of  Con^ceffion, 

nion  ;  it  is  alfo  according  to  the  Sentence  ef 
the  Scriptures,  that  feat  Faith  in  the  who'e 
Heart  ;  as  Rom.  lo.  lo.  With  the  Heart  Man 
believeth  unto  Rf^hteoufnefs.  And  A6ls  8.  37. 
If  thou  telieveft  imth  all  thine  Heart,  Now  it  is 
a  Thing  manifeil,  that  in  the  Scripture  the 
Heart  is  taken  for  the  whole  Soul  with  all  it's 
Powers  and  Operations,  as  of  Underllanding, 
I  Kings  3.  9.  Solomon  asketh  of  God  an  un- 
derllanding Heart,  of  willing  and  chufingjAfts 
7.  39.  In  their  Hearts  they  ^-joent  back  to  Egypt , 
I  Cor.  7.  37.  He  that  ftandeth  firm  in  his 
Heart,  i.  e.  in  his  Purpofe  and  Refolution.  A- 
gain,  of  the  Affections,  Mat.  6.  21.  IVhere  the 
Treafure  is,  there  is  the  Heart  alfo,  i.  e.  Love  for 
Luft.  Rom.  I.  24.  Of  the  Memory,  Luk.i.i6, 
They  hid  thofe  Words  in  their  Hearts,  {oLiik. 
21.  14.  Thus  you  fee  the  Scriptures  fpeak  of 
the  whole  Soul  as  that  in  which  the  Grace  of 
Faith  is  refident.  Here  two  Queflions  may 
be  put  and  briefly  anfwered,  viz. 

1.  Firft,  What  is  the  Ground  of  the  Cer- 
tainty of  this  Affent  of  Faith  ? 

2.  What  are  the  Degrees,  and,  wherein  is  the 
diilinguiiliing  Differences  of  the  Affent  of  Faith 
in  God's  Ele6t,  from  all  other  Faith  ? 

I.  What  is  the  Ground  of  the  Certainty  of 
this  Ailent  of  Faith  ?  The  Ground  of  it  lies 
in  this,  in  that  it  is  built  on  the  infallible  Truth 
and  Authority  of  divine  Revelations.  God  is 
the  Author  of  them,  and  he  is  fo  infinitely  good, 
holy  &  juft,  that  no  Lie  can  come  of  this  Truth, 
as  'John  fpeaketh,  i  John  2.  21.  Wifdom  ic- 
felf  cannot  be  deceived.  Truth  itfelf  cannot 

deceive 


Faith  and  Jiijlification.  97 

deceive,  and  God  is  both.  But  then  you'l  ask 
me^  how  is  it  known  certain!}^,  that  the  Scrip- 
tures are  the  very  Word  of  God  ?  To  this  I 
anfwer,  that  in  old  Times,  they  knew  the 
Writing  and  Preaching  of  Mofes  and  the  Pro- 
phets to  be  of  divine  Infpiration,  partly  by  the 
Holinefs  of  the  Doclrine  which  they  taught^ 
the  lively  Power  and  Work  whereof  the  God- 
ly then  felt :  partly  by  the  Miracles  which  they 
wrought  for  Confirmation  of  their  prophetical 
Office  :  Partly  by  the  certain  and  infallibleAc- 
compliihments  of  all  their  Prophecies.  By  the 
fame  Means  alfo  were  the  Preaching  of  Chrifb, 
and  the  Preaching  and  Writing  of  the  Apoilles 
known  in  their  Time.  And  as  to  the  whole 
Scripture  written  in  the  Bible  how  do  they  ap- 
pear to  be  the  Oracles  of  God^  ?  I  anfwer  the 
Scriptures  are  known  to  be  of  God  by  them- 
felves.  We  approve  not,  but  abhor  that  Tenet 
of  the  Romiili  Church,  and  her  Abettors  who 
maintain  that  we  cannot  be  certain  oftheScrip- 
tures  Divinity  by  any  other  Argument  thaa 
the  Teftimony  ^  of  the  Church,  which,  fay  they, 
doth  infallibly  propole  unto  us,  what  is  to  be 
believed,  and  v>rhat  is  not  to  be  believed. 
To  which  we  oppofe  a  better  Rule  than 
any  they  can  give,  or  ever  have  given  ; 
and  it  is  that  of  thejApoflle,  i  Cor.  2.  5.  Our 
Faith  may  not  /land  in  the  JVifdom  of  Man^  but 
in  the  Power  of  God  I  iliall  not  infill  any  long- 
er on  this  Enquiry;  fince  the  infallible  Cer- 
tainty of  Scriptures  is  at  large  handled  and 
maintained  by  many  learned,  and  judicious  - 
Writers  of  the  Proteilant  Communion. 

N  2.  The. 


9  8  A  Treatife  of  Convcrfion, 

2.  The  fecond  Ground  of  the  Certainty  of 
this  Afleut  of  Faith,  is  the  Greatnefs  and  ex- 
cellent Worth  of  the  Things  revealed.  They 
are  not  Things  of  little  Value  and  Concern, 
which  God  propofeth  to  us  in  his  Word  to  be 
embraced  and  believed,  but  they  are  the  great 
Things  of  his  Law  that  he  hath  written  unto  us, 
Hof.  8.  12.  A  Lazv  that  is  perfect  cowjerting  the 
Soul^aTeftimony  that  is  fur  e^  making  mfe  the  Jim* 
ple^Statiites  that  are  right yrejoicing  the  Heart ;  Cojn- 
mandments  that  are  pure,  enlightning  the  Eyes  ; 
judgments  that  are  true  and  righteous  altogether^ 
more  to  be  defiredy  than  what  Men  defire  mofl, 
than  Gold,  yea  than  vmch  fine  Goldy  fiveeter  than 
the  Hony  that  droppeth  from  the  heft  Honey  Comb. 
As  Pfal.  19.  7.  &c.  In  which  the  holy  Pro- 
phet D^^zW  mofl  emphatically  amplifies  theDig- 
nity  and  Worth  of  that  Part  of  Scriptures, 
which  was  in  his  Time  given  unto  the  Church 
of  God  :  And  fmce  then,  there  is  a  large  Ad- 
dition of  heavenly  Trealure,  the  Gofpel  fully 
revealed,  and  written  for  our  Benefit,  contain- 
ing in  it  the  Wifdom  of  God  and  that  in  a  My- 
ftery,  hid  from  the  Princes  of  this  World,  i 
Cor.  2.  7.  The  deep  Things  of  God,  Ver.  10. 
The  Riches  of  his  glorious  Myllery,  Col.  i.  27. 
The  lufearchahle  Riches  of  Chrijl,  Ephef.  3.  8. 
All,  both  Law  and  Gofpel,  old  and  new  Tefta- 
ment  are  ftored  with  excellentPerfe6tion,Good- 
jiefs,  and  Amiablenefs  in  themfelves,  and  to  us 
they  contain  Matters';  of  ^le  greatefh  Im- 
portance and  Concern.  He  that  heUe\)eth, 
Jlall  be  froed  :  he  that  heJiezeth  not,  fJjaU  be 
'damned,    Mark  16.  1 6,     The  Matters  that  are 

fet 


Faith  and  Jujltfication.  99 

fet  forth  to  us  in  the  Scriptures  are  no  lefs  than 
Bleffingand  Curfmg,  Salvation  and  Damnation, 
Grace  and  Sin,  God's  Favour  and  Difpleafure, 
Heaven  and  Hell.  What  is  there  then  of  fo 
great  Worth,  and  Moment  as  thefe  Things  ? 
And  how  flrong  a  Ground  is  there  herein,  for 
the  AlTent  of  Faith  to  divine  Revelations  con- 
tained in  his  written  Word  ? 

3.  A  third  Ground  of  the  Certainty  of  the 
Aflent  of  Faith,  may  be  taken  from  the  Proof 
and  Experience  we  have  had  of  fome  Part  of 
the  Truth  of  thofe  Things  we  beheve.  We 
read  that  Abraham  believed  llrongly  the  Promi- 
{qs,  when  for  a  long  Time,  he  had  but  fmali 
Performances,  as  is  to  be  feen  in  the  Hiflory 
of  his  Life.  But  generally,  Faith  is  but  weak, 
'till  it  be  confirmed  by  Experience  :  This  gives 
it  Life  and  Vigour,  making  the  Heart  flrong 
in  Confideration  and  Refolution.  Thus  it  was 
with  David^  as  I  fliall  mention  in  twolnftances, 
viz.  (i)  His  Confidence  in  combating  with  the 
Philifiine^  i  Sam,  17.  Where  from  Experience 
of  God's  Help  in  Time  pafl,  defending  him  in 
his  lawful  CalUng,  againfl  the  Bear  andj  the 
Lion,"  he  confidently  afllires  himfelf  of  the  like 
AfTiflance  and  Victory  in  that  his  righteous 
Quarrel  againfb  the  uncircumcifed  Philijline^V, 
36.  (2)  He  takes  the  fame  Courfe  in  PfaL  77. 
W'here  as  it  feems  he  was  in  great  Affli6lion 
and  Difiirefs  ;  and  then  he  ftrengthens  himfelf 
in  Expeftation  of  Relief,  Deliverance,  and 
Comfort  by  the  Confideration  of  God's  Works 
of  old  ;  and  all  his  Mercies  and  lovingFavours 
heretofore  manifefted  to  his  People.     Thus 

Experience 


100  A  Treatife  of  Converfion^ 

Experience  breeds  Confidence,  and  we  readily 
trufl  him,  whom  we  have  once  throughly  try- 
ed.  Ufual]y  the  experimental  Obfervation  of 
Things  pad,  will  fill  the  Heart  with  Boldnefs, 
and  confident  Expectation  of  the  like  Saccefs 
for  the  Time  to  come  :  And  flrongly  engag- 
eth  to  afTert  with  the  Pfalmifl,  as  Pfal.  58.  11. 
Vmly  there  is  a  Rei^ardfor  the  Righteous,  verily 
there  is  a  God  that  judgeth  in  the  Earth. 
I  come  now  to  the 
2.  Second  Point  propofed,  touching  thisAf- 
fent  :  Namely,  v/hat  are  the  Degrees  ;  and 
wherein  is  the  diflinguiiliing  DiiFerences  of  the 
Aflent  of  Faith  in  God's  Elect,  from  all  other 
Faith.  It  hath  been  proved  already  that  Faith 
may  be  in  all  reafonable  Creatures,  and  decla- 
red that  the  Scripture  tefliify  that  there  is  fome 
Kirud  of  Faith  in  the  Devils,  and  wicked  Men  : 
We  mufl  therefore  examine  a  little,  What  their 
Faith  is,^nd  what  the  Faith  of  God's  Eleftis, 
and  wherein  lies  the  Difference  ?  Herein  lies 
a  fubflantial  Difference  of  this  Affent  of  Faith  ; 
there  being  a  great  Diverfity  between  an  Af- 
fent unto  the  Truth,  and  Goodnefs  of  Things 
taken  in  the  general,  and  Affent  unto  the 
Truth  and  Goodnefs  of  the  fame  Things  par- 
ticularly applied  ;  the  firfl  of  thefeis  common- 
ly called  by  two  Names,  as  (i)  Hijlorical  Faith, 
becaufe  it  believes  the  Letter  of  the  Scriptures, 
whether  Fliflories  or  Doftrines  that  are  ex- 
preffed  therein.  (2)  Tcmf^t-ary  Faith  ;  from 
the  Event  and  Iffue  of  it,  becaufe  it  perfeveres 
not  to  the  End,  but  fails  in  Time  of  Trouble, 
and  Temptation.     The  one  and  the  other,  are 

oae 


Faith y  and  Jiijlification.  lor 

one  and  the  fame  Degree  of  Faith  afTenting  to 
Things  in  grofs,  from  which  it  flies,  and  of 
which  it  difallows  when  it  comes  to  particular 
Application.  Such  a  general  Affent  there  is  in 
the  Devils,  who  know  the  Scriptures  to  be  of 
God,  and  acknowledge  the  Things  contained 
in  them,  to  be  in  themfelves  true  and  good  be- 
caufe  from  God  ;  tho'  they  hate  both  the  one 
and  the  other  bitterly  ;  and  reile6l  on  them, 
with  great  Horror.  According  as  James  faith. 
They  helieve  and  tremble^  Jsm.  2.  19.  Many 
Hypocrites  and  Reprobates  have  the  like  De- 
gree of  Faith  ;  who  being  eniighten'd  and  con- 
vinced of  the  Truth  of  the  Word,  give  a  ge- 
neral Aflent  to  it  for  the  Time,  as  in  thofe  Luk. 
8.  13.  WI30  receive  the  JVord  'zvlth  Joy^  but  they 
have  no  Root  :  JVbich  for  a  ivbile  believe,  but  in 
Time  of  Temptation  go  a^c^ay.  In  thofe  Heb.  6, 
\y  5'  U^bich  iviere  enlightened,  tafted  of  the  hea- 
venly Gift,  and  ixsere  made  Partakers  of -the  Holy 
Ghojl  :  and  have  tajled  of  the  good  JVord  of  God, 
and  of  the  Poivers  of  the  PForld  to  come,  are  fal- 
len away.  In  thofe  many  that  believed  in  Chrift's 
Name,  but  yet  Chrifl  would  not  truft  them,be- 
caufe  he  knew  them  all,  that  they  were  not 
found  at  Heart.  John  2.  23,  24.  In  thofe 
many  again  that  at  another  Time  believed  in 
him,  but  the  Lord  cautions  them  to  look  to  it, 
that  they  be  found.  If  ye  continue  in  mylVord, 
ye  are  verily  my  Difcifies.  John  8.  30.  31.  Such 
a  Faith  was  in  Simon  Magus,  Ads  8-  13.  Who 
believed  t'le  Apcftie's  Preaching,  and  was  bap- 
tized, even  tvliilfl  yet  he  remained  in  the  Gall 
of  Bitternefs  and  Bond  of  Iniquity,  that  is,  a 

cruel 


X02  A  Treatife  of  Converfioriy 

cruel  and  out-ragious  Enemy  to  that  Truth 
which  he  feemed  to  believe  and  profefs,  and 
unmoveably  in  Love  with  thofe  Sins  that  he 
feemed  willing  to  leave  and  abandon,  Ver.23. 
The  like  Sort  of  Faith  there  was  in  Felix  who 
was  fo  ilirred  that  he  trembled  when  he  heard 
Taul  difpute  of  Righteoufnejs^  Temperance  and 
the  Judgment  to  come^  A6ls  24.  25.    He  believ- 
ed, and  like  the  Devils  trembled  ;  But  never- 
thelefs  he  retained  another  Man's  Wife,  was 
unrighteous,  and   coveteous,  and  expe6led  a 
Bribe  :  And  puts  Fan!  off,  and  his  Religion  to 
a  more  convenient  Seafon,  which  he  would 
take  at  his  own  Leifure,  &  Pleafure.     Such  a 
Sort  of  Faith  there  was  in  King  Jgrippaywho 
when  he  heard  PauPs  Reafoning  and  Apology, 
could  have  found  in  his  Heart  to  have  been  a 
Chriflian,  J^s  26.  28.    And  it  is  alfo  recorded 
that  Herod  heard  John  Baptijt  gladly,  and  reve- 
renced him  as  a  jufl:  Man  and  holy,  and  did 
many  Things  willingly,  Mark  6.  20.       But 
when  the  MeiTenger  of  the  Lord  deals  plainly 
with  Herod  concerning  his  Incefl,  he  mud  then 
go  to  Prifon.     And  the  Hypocrite  would  put 
him  (though  accounted  a  Prophet)  to  Death, 
but  that  he  feared  the  People  more  than  he  re- 
verenced John  Baptifi,  Mat.  14.  5.     And  thus 
it  is  with  many  Men  flill,  as  long  as  they  can 
dally  with  their  Delilahs^  keep  to  their  favou- 
rite Sins,  and  carry  on  their  main  Defires  and 
Delio;hts  without  Controul,  they  affcnt  to  the 
Truth  of  Scriptures,  approve  and  allow  of  what 
is  contained  in  them  in  grofs  as  good  and  ex- 
cellent without  any  fpecial  and  proper  Appli- 
cation 


Faith,  and  Jujlifi cation.  103 

cation  to  their  Praaife.  I  could  here  alTign 
many  Caufes  of  this  Kind  of  Faith  in  many 
Men.     As, 

1.  Firft  the  common  Grace  of  the  Spirit  by 
which  fome  are  enlighten'd  in  the  Knowledge 
of  heavenly  Things.  God  is  pleafed  to  beitow 
of  the  common  Graces  of  his  Spirit,  even  up- 
on the  unregenerate  for  the  common  Benefit 
of  his  Churchy  and  for  the  Ufe  and  Inftruaion 
of  others.  We  read  that  Solomon  in  the  Buil- 
ding  the  material  Temple,  employed  not  the 
natural  Ifraelites,  but  the  Remainder  of  the  Ca- 
naanites  and  Strangers  that  lived  in  the  Land, 
to  be  Bearers  of  Burdens,  and  Hewers  of 
Stones,  and  Overfeers  of  the  Work,  2  Chron, 
2.  17.  So  doth  Chrifl  in  the  Building  of  his 
Church,  ufe  the  Help  and  Miniftry  even  of 
fome  unfan6lified  Men,  who  do  not  heartily  e- 
fteem  and  affcft  that  which  they  know,  yet  in 
the  General  they  believe  it  :  And  willingly 
teach  it  for  the  Good  and  Benefit  of  others. 

2.  The  Authority  and  Influence  of  Men  in 
highElleem  and  Repute  forWifdom  andKnow- 
jedge.  How  many  have  been  the  Followers, 
from  Time  to  Time,  of  thofe  who  have  been 
accounted  the  Oracles  of  the  AgQ  wherein  they 
lived  ?  Was  it  not  the  Elleem  that  the  Peo- 
pie  had  of  John  the  Baptift,  to  be  a  great 
Prophet,  that  induced  Herod  to  reverence 
him  the  more  ?  And  the  high  Fame  that 
went  of  Chrifl,  drew  many  to  hearken  to  his 
poarine.  Thus  it  hath  been,  and  thus  ic 
is  even  unto  this  Day  ;  that  many  Hundreds 
take  up,  and  drop  their  Faith  in  Matters  of 

Religion, 


1C4  ^  Treatife  of  Converfion, 

Religion,  according  to  the  highEfheem,  orDif- 
efleein  they  have  of  Men's  Perfons.  And  the 
Cuilom  and  Confent  of  the  Times  and  Policies 
wherein  Men  live  have  much  the  fame  E£Fe6l. 
3.  A  third  Caufe  is,  feme  extraordinary  E- 
vent  of  Providence  confirming  the  Truth  of 
Religion.     So  it  was  in  the  Day  of  Chrift  and 
hisApollleSjtheMiracles  perfwaded  many  to  be- 
lieve, who  yet  were  not  true  Behevers,    but 
Counterfeits  :  It  is  faid,  John  2.  23.  That  many 
lelieved  in  Ms  Name  ^hen  they  faw  the  Miracles 
^vbich  he  did ;  but  their  Faitli  was  not  good, 
who  believed  only  upon  Miracles.  Wherefore 
cur  Lord  ivculd  not  commit  himfelf  to  the?n,  asV. 
24.  So  it  was  with  Si?non  the  Vvitch,  when  he 
fceheld  the  Signs  and  great  Wonders  which 
were  done  by  the  Apollles,  he  believed,  yea, 
he  wondred,  when  at  the  fame  Time  his  wic- 
ked Pleart  was  not  right  in  the  Sight  of  God. 
Jc^s  8.  13.  21.     Thus  you  eafily  fee,  that  by 
Tuch  Means  as  are  above  related,  and  the  like ; 
Men  are  perfwaded  unto  an  imperfecl:  and  ge- 
neral Faith,  who  yet  have  not  a  Spark  of  in- 
wardGrace  andHolinefs,  nor  theRoot  in  them- 
{jtWcs^  whence  their  Faith  fpringeth,  as  faith 
our  Saviour,  Mjf.  13.  21.     Such  ill  grounded 
Faith  flandeth  only  Vv^hile  the  Sun  ihines  on 
Religion  ;  but  when  Trouple  and  Temptatioa 
arifeTh  on  the  Account  thereof,  or  that  fuch 
formal  ProfeiTors  muft  forfake  their  beloved 
Sins,  peculiar  Pleafures  and  Delights.     Then  . 
they  with  the  young  Man  in  the  Gofpel  ilirink  - 
.away  forrov/ful  that  they  cannot  have  Heaven^ 
at  ihe  Pvate  they  themfelves  fet  upon  it,  and| 

infleadi 


Faith,  and  Jujiification,  105 

inflead  of  condu6ling  their  much  admired  For- 
mality in  Rehgion  unto  a  particular  Applicati- 
on andPra6tice  ,*  their  hypocritical  temporary 
Faith,  dwindles  away  to  a  meer  Nullity.  Whicli 
notwithftanding,  we  ilnd  that  the  Writers  and 
School- Men  of  the  Church  of  Rorney  affirm  to 
be  the  juftifying  Faith  of  which  the  Scripture 
fpeak.  BecanuSy  in  the  Name  of  the  reft  of 
his  Fellow-Sophiflers  declares,  that  the  Doc- 
trine of  the  Cathohcks  is  this,  that  Faith  be- 
longs to  the  Underflanding,  and  is  nothing  elfe, 
bat  (credere  five  ajjentiri  cis  quce  et  Deo  revelata 
flint])  that  is  to  believe,  or  aiTentto  thofeThings 
which  are  revealed  by  God.  It  is  eafy  then 
to  fee  how  much  Faith  is  flighted  by  thefe  Men, 
when  they  maintain  that  the  Faith  whereby  a 
Sinner  is  jufrified^is  nothing  elfe,  but  anAilent 
to  Articles  of  Religion,  becaufe  of  God's  Au- 
thority. They  indeed  pretend  fome  Places  of 
Scripture  to  juflifythis  their  Notion  of  juflify 
ing  Faith,  in  which  there  is  not  the  leailGround 
to  fupport  it.  And  theWeaknefs,  andlncon- 
fequence  of  their  Arguments  built  thereupon, 
have  been  fufficiently  difcovered  and  expofed 
by  eminent  Men  in  the  Proteftant  Churches,  of 
undoubted  Integrity,  and  known  Abilities.  I 
pafs  now  from  that  Faith  which  is  general  un- 
to that  other  which  is  fpecial  and  particular. 
This  particular  Affent  of  Faith  is,  when  we  be- 
lieve whatfoever  God  hath  revealed  as  moft  true 
and  excellent  inRefpe6l  of  ourfelves,  when  they 
are  particularly  applied  to  our  particular  Cir-  ■ 

t  Theol.  Schol.  Tom.  3.  Cap.  8.  Q-i. 

O  cumilances 


7 


io6  A  Treatife  of  Converjion^ 

cumflances  and  Condition  ;  and  compared  witli 
wjiac  we  wifli  for,  and  delire  to  efcape  ;  en- 
deavouring t5  reduce  ourPraclice  to  that  uner- 
ring Standard.  As  it  appears  in  many  Circum- 
fl'anceSjthat  J^cb's  Friends  were  too  rafli  and  cen- 
forious  in  fundry  of  the  Charges  exhibited  by 
them  againfl  him  :  So  it  is  al lb  evident,  that 
yet  they  were  skilled  in  the  Nature  of  this  par- 
ticular AiTent  of  Faith,  as  their  Advice  lliews, 
job  5.  27.  In  which  there  is  a  very  fmgular 
Defcription  given  thereof.  Lo  this,  ^u^e  hai:e 
fiarched  it,  fo  it  is  ;  hear  it,  and  know  thou  it 
fur  thy  Good.  (Margenr)  For  thyfelf.  Two 
'Fhings  come  iu  here  neceffarily  to  be  conu- 
deied,  viz. 

1.  Firfb,  the  Fountain  whence  this  Ailentcf 
Faith  fioweth. 

2.  Secondly,  that  to  which  it  tends>  or  the 
Object  wherero  it  is  directed. 

I.  Firil,  The  Fountain  whence  this  Aflent 
of  Faith  flowech.  The  Root  and  Caufe  there- 
of is  the  Grace  of  San6i:iiicationv/roughtin  the 
Heart  by  the  Holy  Ghofl,  renewing  the  Soul 
in  all  the  Powers  thereof.  The  new  Creature 
being  begotten  by  the  Seed  of  the  Word,  and 
having  thereby  an  evangelical  Frame,  hath 
therefore  the  prime,  evangelical  Grace  conna- 
tural :o  it,  from  which  fprings  Faith  and  all  o- 
ther  Acts  cf  the  new  Creature.  It  is  not  the  E^- 
fctt  of  common  Illimiination  ;  for  many  under 
that  know  and  defpife  the  Truth,  or  believe  ic 
but  in  the  FJeap,  and  in  general.  If  this  Vv'as 
the  Fruit  of  common  Illumination  great  a-! id 
good  ilen  both  Prophets,  Apoitles  and  Mini- 

Ilcr., 


Faith y  and  Jttjlification,  107 

fters,  zealous  and  powerful  in  their  Do6i:rine, 
would  not  have  fpenc  fo  muchLabour  andTra- 

-  vei  in  difpenfrng  the  Truths  of  God  to  \h  f  - 
tie  Purpofe  with  mod  Men.  Nor  is  this  AfTeni; 
wrought  by  Miracles  and  flrange  Accidents, 
thefe  were  frequent  among  the  Je'j)^^^  but  yet 
they  continued  in  Unbelief.  'Tis  only  the  fanc- 
tif^dng  Grace  of  God's  Spirit  that  accomplifnes 
this  "Work.  The  Heart  not  waflied  by  the  holy 
Ghofl:  in  the  Laver  of  Regeneration,  but  abi- 
•  ding  in  its  natural  Corruption,  is  not,  nor  can 
be  fubje61:  to  the  Law  of  God  :  But  proves  el-; ^ 
ther  impudent  and  atheiflical  to  deny  hisTruthV 
or  fhrangely  fubtile  to  fliift  it  off  from  itfelf, 
when  it  is  preifed  with  it  in  particular. '  'But- 
Vvdien  the  Spirit  of  Grace  is  ilied  abroad  iU'the 
Soul,  fan6lifying  all  the  Powers  thereof  t\iv-C)\ 
out,  it  is  wonderful  to  fee  how  it  fhoops  to  the 
Command  of  God's  Word.  Regeneration  re- 
ftoreth  Health  unto  the  Soul,  whereby  it  reco- 
veredi  a  true  Taile  of  the  Lord's  Bounty  and 
GooJnefs  :  And  from  hence  there  a  conilant 
Appetite  to  this  fpiritual  Food,  as  much  as  un- 
to any  corporal  Nourifliment.  To  this  Purpofe 
is  the  Apoftle's  Reafoning,  i  Pet.  2.  i,  2,  3.  As 
ne-vi -Lorn  Babes  defire  the  fine  ere  Milk  of  thefVord^ 
tb::t  ye  may  grow  thereby  :  If  fo  be  ye  have  tajl- 
cd  that  the  Lord  is  gracious.  ^  To  ivhom  coming  as 
unto  a  living  Stone,  difalloived  indeed  of  Men y  but 
chofcn  of  God  and  precious.  Now  the  Soul 
hath  real  Aipprehenfions  of  divine  Thing",, 
and;  c<>nceives  of  Religion,  a^>  a  Work  to  be 
dbhej   Tiot  as  a    Bufinefs    to    be    ta'ke.^.  or. 

"  5S'0W  he  fees  himfelf  under  an  indifpenfabie 

Ob- 


io8  A  Treat ife  cf  Converjion, 

Obligation  to  pleafc  God  by  obeying  him 
if  all  die  World  is  difpleafed  :  And  that  the 
Concerns  of  the  Son!  are  principally  to  be  mind- 
ed, and  looked  mito.  He  clofes 'without  any 
Limitation  or  Reflriftion  to  the  whole  Truth 
qf  God  revealed  in  his  written  Word.  And  en- 
tertains all  Events  of  Providence  with  a  BleJJed 
he  tJjeLord  ;  and  willingly  refigns  himfelf  and 
all  to  tlie  dilpofing  of  his  Creator,  now  believ- 
ing certainly  that  in  all  Things  it  is  bed  to  fol- 
low his  Counfcl  ;  taking  his  holy  Word,  (as 
Bavid  did)  for  his  fure  Guide  and  Advifer  in 
the  Courfe  of  his  frail  Life.  Pfalm  119.  24. 
Thy  Teji'imonies  alfo  are  my  Delight^  and  my  Coun- 
fellers.  Thus  of  the  Root^and  Fountain  whence 
this  Afient  of  Faith  iioweth.     Next  follows 

2.  Secondly,  that  to  which  is  tends,  or  theOb- 
jc8:  to  which  it  is  direfted  ;  this  is  to  be  confider- 
edinthe  next  Place.  And  itcomprehendsjinic 

1.  The  whole  Will  of  God  revealed  to  us  in 
his  Word,  containing  all  Hiilories,  Dodlrines, 
Commands,  Threamings,  Promifes  of  what 
Kind  foever. 

2.  The  particular  Promife  of  RemiiTion  and 
everlafling  Life  by  the  Death  of  Ch rid,  which 
in  one  Word  we  call  the  Gofpel.  For  the  for- 
mer, viz.  Belief  of  the  Revelations  of  God,  it 
is  a  Diclate  of  Nature  ;  though  Nature  can- 
not afcend  to  many  Truths  before  a  Revelati- 
on from  God,  yet  when  the  Revelation  is  made 
and  Reafon  fees  the  Characters  of  divine  Au- 
rhorir.y  upon  it,  or  hath  no  forcible  Arguments 
a.^ainfh  ir,  to  deny  it  to  be  the  Mind  and  Pro- 
mife of  God,  not  to  believe  it  is  a  Violation 

of 


Faith f  and  Juftij: cation.  lo^ 

of  the  Law  of  Nature  ,*  becaufe  the  ppored 
Reafon  dilates  th^  that  fuppofing  God  hath 
made  a  Declaration  of  his  Wiii  m  any  Pro- 
mife,  or  Precept  or  Threatning,  Man  is  to  be- 
lieve what  God  promifes  or  commands  :  Be- 
caufe Reafon  will  tell  him,  tha:  God  cannot  de- 
ceive, that  Truth  is  a  neceffary  Perfecrion  of 
the  divine  Nature,  that  is  powerful  to  perform 
what  he  promifeth  :  And  confequently  Manis 
obliged  to  believe  what  he  promifeth.  Again, 
the  Law  of  Nature  tells  us,  our  Creator  is  to  be 
credited  in  any  Propofition  he  makes  ,*  that  our 
Belief  of  him  is  a  Carriage  due  to  him  ;  that 
it  is  infinite  Goodnefs,  he  will  condefcend  to 
reveal  himfelf  in  Ways  of  Mercy  to  his  Crea- 
tures ;  and  that  this  divine  Goodnefs  requires 
a  futable  Return  ;  that  whatfoeveris  revealed 
ought  to  be  entertained  by  all  the  Faculties  of 
the  Soul,  believed  in  the  Under  Handing,  em- 
braced by  the  Will,  and  welcomed  by  the  Af- 
fedlions  ;  for  all  the  Faculties  ofthe  Soul,  being 
created  by  God,  ought  by  the  Law  of  their 
Creation,  ro  rife  up  in  due  Refpe61:  to  every 
Thing  that  fiovv^s  from  hini.  In  a  Word,  the 
Law  of  Nature  prefcribes  a  refting  injandRe- 
fpeft  of  any  Thing,  which  we  have  Ground  to 
think  is  of  divine  Authority. 

2.  The  particular  Promife  of  RemilTion  of 
Sins,  and  everlaftingLifeby  theDeath  of  Chrifl, 
which  in  one  Word  we  call  the  Gofpel.  It  is 
proper  to  obferve  here  that  Faith  is  diilinguifli- 
.  ed  unto  legal  and  evangelical  Faith,  as  it  af- 
"  fonts  to  the  whole  Will  of  God  in  what  Kind 
foe ver,  is  called  legal,  becaufe  it  is  fuch  aVirtue 

as 


iiO_  A  Treaufe  of  Ccnverjion'^ 

as  is  immediately  required  by  the  moral  Law, 
in  the  fame  Manner  as  oc»Diities  of  the  mo- 
ral Law  are.  If  any  flioulf  be  minded  to  dif- 
pute  whether  juftifying  Faith  be  commanded 
in  the  moral  Law,  let  them  confider  that  it  is 
inconteftibly  mianifed:,  that  it  is  enjoined,  and 
that  in  the  firil  Commandment,  as  a  fmgular 
Part  of  the  inward  Worfliip  due  unto  the  Cre- 
ator, confiding  principally  in  thofe  threeGraces 
of  Faith,  Love  and  Fear.  Faith,  as  it  alTents 
to  the  Gofpel-Promife  of  Grace,  we  call  evan- 
gelical, becaufe  it  is  fuch  an  Acl  as  is  expreHy 
commanded  in  the  Goipd,  the  Objecl  thereof 
being  not  revealed  by  the  moral  Law.  But 
then  this  Promife  of  Grace  was  the  Objeft  of 
the  Faith  of  the  Ancients  as  well  as  ours.  The 
Objecl  of  their  Flope  and  Truft  under  all  the 
former  Difpenfation  was  theMeffiah,  and  their 
Faith  was  exprefl  by  waiting  and  trufling  ;  as 
may  be  feen  in  fome  Inflances.  ^acob,  upon 
his  Death-bed,  breathes  out  his  Soul  in  longing 
for  God's  Salvation,  orGod's  Jefus,  Gen.49.18. 
I  hci'oe  'u^ahed  for  thy  Salvation,  0  Lord.  The 
good  Patriarch  kept  the  Promife  of  the  Seed  of 
the  Woman,  and  Salvation  by  him  as  aDepo- 
fitum-in  his  Heart,  fed  upon  it  all  his  Days  ; 
and  makes  a  folemn  ConfelFion  of  his  Faith  in 
his  dying  Poflure.  How  fervent  and  earned 
is  the  holy  Pfalmid  in  his  Expe61ation  of  the 
Promife  oif  Grace  andSalvation  by  the  Melliah, 
as  thofe  that  v/atch  for  the  Morning,  tired  with 
a  gloomy  and  tedious  Night  ?  Pfal.  130.  6. 
iloy  Soul  'Waits  for  the  Lord,  more  than  they  that 
^i^-atch  for  the  Morning,  I  fay,  more  than  they  that 

ivatcb 


Faith  and  Jiijlijl cation,  ill 

*ixiatch  for  the  Morning,  In  his  PFord  do  I  hope^ 
faith  he,  Ver.  5.. That  is,  in  that  firlt  Promife 
of  the  MCiTiah,  and  all  the  Promifes  of  Pardon, 
and  Propitiation  built  upon  that  Foundation. 
My  Soul  waits  for  thatMeffiah  who  is  to  bring 
foi  th  a  plenteous  Redemption,  that  Lord  who 
is  to  redeem  Jfrael  from  all  his  Iniquities.  The 
Obje6l  of  their  waiting  was  the  fame  with  tliat 
of  Simeon y  Luke  2.  25.  The  Confolation  of  If 
rael ;  and  that  Confolation  was  the  LordChrilt, 
Ver.  26.  It  was  the  Promife  made  to  theFa- 
tiiers  that  they  hoped  in  ;  that  Hope  of  the 
Promife,  for  which  Paul  was  accufed  and  fee 
before  aTribunal,  which  was  hisHopeinChrift, 
Jcis  26.  6j  7.  Waiting  and  Hope  are  the 
Terms  whereby  Faith  is  expreft  in  the  old  Tef- 
tament.  As  Chriil  was  the  Objecl  of  the  An- 
cients Hope  ;  foalfowas  he  the  Objecl  of  their 
Faith.  Faith  is  the  Spring  of  Flope,  for  no- 
thing can  be  waited  for  but  what  is  believed  to 
be  certainly^and  infallibly  to  come  to  pafs.  All 
Believers  from  the  beginning  of  the  World, 
had  the  fame  Foundation  of  their  Faith,  it  was 
in  all  of  the  fame  Tenor,  upon  the  promifed 
Seed  it  was  pitched,  and  the  bruifing  of  the 
Serpent,  and  the  removing  of  the  Curfe  by  it 
was  longed  for.  The  Church  held  the  Mefliah 
perpetually  under  all  the  Corruptions  of  Ages, 
and  the  Abufes  of  the  Watchmen,  and  would 
not  let  him  go.  Cant.  3.  4.  They  had  the 
fame  Fruits  of  Faith  under  the  Law,  and  there* 
fore  the  fame  fubflandal  Objeift  of  Faith  as  we 
have  under  the  Gofpel  ;  all  that  were  jufdfied 
and  faved,  had  the  Sentence  of  JufLification 

p/onounccd 


112  A  Treatife  ^f  Comerfioriy 

pronoanced  upon  them,  on  no  other  Account, 
than  we  have,  which  me  Apoflle  Faiil  labours 
to   Ihew   in  many   Places  ;    efpecially  Rom. 
4,  throughout  the  whole  Chapter,  in  the  Ex- 
amples of  Abraham  and  David.     Their  Juflifi- 
cation  was  by  Faith,  which  Faith  was  imputed 
to  them  for  Righteoufnefs  ;  and  what  thatFaith 
was  the-Apoflle  plainly  defcribes  ;   V.  23,24. 
It  ivas  iirhtenfor  us,  to  whom  h  fI:aU  he  hnputedy 
if  "uce  belie've  in  him  that  raifed  up  Jefus  our  Lord 
from  the  Dead.     Agreeably,  Chrill  as  crucified, 
was  in  all  their  Preaching  propofed  by  the  A- 
poflies,  as  the  Objecl  of  Faith,  Security  from 
Puniiliment,  and  Way  to  Happinefs.  Now  the 
efiential  Difference  between  the  Faith  of  God's 
E]e6t  &  of  Hypocrites  lies  here ;  viz.  Hypocrites 
have  always  their  Limitations  &  Referves ;  they 
believe  fcmething,  but  not  all,  ifall,it  is  but  in 
theGroJs.     But  when  it  comes  to  a  Trial,*  and 
that  they  miuft  give  Proof  of  it,  then  they  flirink 
and  bid  "^Farev/ell  to  Faith  :   But  the  Faith  of 
jGod's  Elecl  is  fincere,  fair,  open,  univerfal, 
•U'ichout  Diflindlions,  Equivocations,  mental  Re- 
fervations,or  other  hypocriticalTurns  andShifts. 
And  although  it  may  be  ignorant  in  fome  Par- 
ticulars, and  weak  in  theApplication  of  others, 
yet  in  the  habitual  Refolution  and  Difpofition 
of  the  Fleart,  it  yields  univerfal  and  uniform 
Aflent  to  the  whole  revealed  Will  of  God.  Ic 
is  true  indeed  that  Daijid  in  Paflion  may  call  Sa- 
vniel  a  lying  Prophet,  for  telling  him  he  fnould 
be  King  ;   and  Peter  in  bodily  Fear  deny  his 
Lord  and  Mafl:er,  in  whom  he  truly  believes  : 
Andfo  in  others  aviolencTemptacicnmaypulli 


rhcir 


Faith  and  Jujiificatwn.  113 

their  Buckler  of  Faith  afide,  but  yet  it  cannot 
flrike  it  out  of  their  Hands  :  If  they  give,  yet 
will  they  not  wholly  leave  the  Field  ;  but  v/ill 
again  rally,  return  to  the  Battle  and  maintain 
their  Standing.  But  the  Hypocrites  partial 
and  i]l-dire6ledFaith,  is  the  bitterRoot  of  Men's 
ilpofhacy  and  Backfliding  ;  and  is  the  princi- 
pal Infhrument  whereby  the  Devil  caufes  the 
Downfall  of  many  who  yet  feem  Saints  and 
zealous  ProfefTors  of  Religion.  Thus  have  we 
briefly  given  a  Defcription  of  P'aith  aS:  it 
regards  the  whole  Courfe'  of  Religion,  and 
the  whole  Counfel  of  God  revealed  in  his 
Word.  Next  we  fliall  offer  a  Word  of  true 
Faith  as  it  refpe^ls  the  particular  Promife  of 
Grace  in  Chrift  Jefus  :  Which  is  a  Grace  of 
San6lification,  wrought  by  the  Pfoly  Ghofl  in 
every  regenerate  Man,  whereby  for  his  own 
particular  he  trufteth  entirely  unto  the  Promife 
of  RemilTion  of  Sins,  and  Salvation  byChrift's 
Righteoufnefs,  feeking  for  Help&  Security  no 
where  elfe  but  only  in  the  Fountain  of  his  preci- 
ous Blood ;  all  otherThings  are  brokenReeds  un- 
der the  mofl  fplendid  Appearances :  And  there- 
fore true  Faith  in  the  Child  of  God,  addreffeth  it- 
felf  only  to  theLord  Jefus  to  findMedicine  for  his 
Miferies,  &  Counfel  for  his  Troubles.  He  lives 
a  Life  of  Faith  only  in  him  as  Paul did^  Gal.  2.20. 
And  the  Life  which  I  now  live  in  the  Fle/Jj,  I  live 
by  the  Faith  of  the  Son  of  God,  who  loved  me,  and 
gave  himfelf  for  me.  A  gracious  Soul  lays  hold 
on  every  Word,  on  every  Promife,  on  every 
Particle  of  Chrift  for  the  Conduct  and  Direftion 
of  his  whole  Courfv^ :  He  believes  not  for  a 
P  Time 


J 14  A  Treatife  of  Cowcerfion^ 

Time  and  Spurt,  by  Fits  and  Starts,  but  con- 
ilantly  ,•  upon  allOccafions  when  Storms  arife 
in  the  World,  he  embraces  Chrift  as  his  Pro- 
te6lor  and  Condu6lor  ;  when  Racks  appear  to 
be  fet  up  in  his  Confcience,  he  believes  in  him 
as  his  Peace-maker,  whenCorruptions  creep  and 
defiles  him.,  he  believes  in  him  as  a  Refiner  ,* 
he  confiders  and  applies  him  in  his  Perfon,  in 
his  Promifes,  in  his  Offices,  in  his  Mediation, 
in  his  Sacrifice,  and  in  theRighteoufiiefs  of  alL 
You  know  the  Promife  of  Grace  in  Chrift  is 
made  unto  us  in  particular  Terms,  both  in  the 
Word  preached  and  Sacraments  ;  To  afiTent  un- 
to this  Promife,  is  not  barely  to  acknowledge 
there  is  fuch  a  Thing  in  the  World  as  Remif- 
fion  of  Sins  by  Chrift  t'o  be  beftowed  upon  fome 
we  know  not  who  ;  for  this  is  to  believe  the 
Promife,  not  as  a  Promife,  but  as  a  Piece  of 
Pliftory  ;  but  this  /ifi^entis  an  A61  of  the  whole 
Heart,  in  Truft,  Reliance,  Dependance,  Adhe- 
rence, Affiance,  or  if  there  be  aty  other  Word 
expreffing  that  Atlion  of  the  regenerate  Soul, 
whereby  it  refteth  and  repofeth  it  felf  only 
upon  God's  Promife  in  Chrift,  for  the  obtain- 
ing eternal  Plappinefs.  Pie  committeth  him- 
fcif  to  God,  and  is  out  of  Doubt  concerning 
God's  Ability  to  keep  until  the  Day  of  Judg- 
rpent  his  Soul,  and  his  whole  Concerns  both  for 
this  Life  and  another,  which  he  hath  byFaith 
committed  to  him,  knowing  he  is-  able  to  fe- 
cure  them.  He  copies  after  that  happy  Pat- 
tern fet  liini  by  the  ApoftJe  Paul  thus,  /  knoisa 
ixhom  I bcfcc believed, (or milled y  as  the Margent) 
afid  I  am  vcrj^adcd  that  he  is  able  to  keep  that 

ivhich 


Faith,  and  Jujljfication.  115 

ijohkh  I  have  committed  unto  him  againjl  that 
Day.  2  Tim.  i.  12.  Thus  of  the  {(^cond  matn 
Point,  viz.  Faith.     The  |||^ 

3.  Third  follows,  namely  JiiJllp,cat'on.  TKu 
is  a  Concomitant  of  the  former  :  Juftification 
in  lliort  is  the  making  of  aPerfbn  juu,  orrigii- 
teous  in  this  Senfe,  at  leaih  it  is  to  be  under- 
llood  in  the  Point  now  unHer  Confideration  : 
Which  may  very  jufl:ly  be  thus  defcribed  ;  that 
is  to  fay,  it  is  an  A61  of  God's  free  Grace  Avhere- 
by  he  freely  juftifieth  thofe,  whom  he  effectu- 
ally calleth,  not  by  infufing  Righteoufnefs  into 
them,  but  by  pardoning  their  Sins,  and  by  ac- 
counting and  accepting  their  Perfons  as  righ- 
teous, not  for  any  Thing  v/rought  in  them,  or 
done  by  them^  but  for"  Chrift's  Sake  alone, 
who  hath  interpofed  himfelfas  Surety  for  them, 
and  in  their  Stead  and  Name  to  make  thatSa- 
tisfaftion  for  them  which  is  required  :  And 
he  that  pleads  this  Sadsfaftion  is  judified  evan- 
gelically by  Grace,  through  the  Righteoufnefs 
of  the  bleffed  Jefus  the  Mediator  of  the  Cove- 
nant of  Grace  imputed  to  him;  and  rxcepted  for 
ashis.By  him  every  one  that  believeth  is  juflified; 
he  that  believeth  in  Chrift  with  the  Heart,  by 
his  Merit  and  Mediation  fliall  be  abfolved,  and 
fiiall  not  com.e  unto  Condemnation.  Through 
this  Man  is  preached  unto  you  the  Forgivenefs  of 
SinSy  and  by  him  all  that  believe  are  jufiified  from 
all  Things y  from  -what  ye  could  not  be  jujiifiedj?v 
the  law  of  Alofes.  A6ls  13.  38,  39.  I  fnall 
not  need  to  trouble  my  Reader  with  a  Multi- 
lude  of  Scripture  Quotations  to  fnew  the  N:> 
:.iire  of  a  Believer's  Juftificacion  before  God  ;  it 

may 


ii6  ^A  Treaufe  of  Converfion, 

may  be  fufficient  to  dire6l  him  to  a  careful  Pe. 
rufal  of  the  fecond  and  fourth  Chapters  of  the 
Epiftle  to  fhQ  Romans,  and  thh'd  of  that  to  the 
Galatiam,  rniQi'Q  theDoclrine  thereof  is  direct- 
ly handled  by  the  Apoftle  Paul ;  from  which 
we  may  eafily  learn,  that  by  Juftification,  no- 
thing elfe  is  meant,  but  the  gracious  Act  of  Al- 
mighty God,  whereby  he  abfolves  a  believing 
Sinner,  accufed  at  the  Tribunal  of  his  Juflice, 
pronouncing  him  jufl,  and  acquitting  him  of  all 
Punifliment  for  Chrifl's  Sake. 

Now  the  Queftionis,  in  what  Manner  God 
makes  a  Sinner  jufl,  whom  he  in  Judgment  fo 
to  be  ?  The  Solution  of  this  Queftion  is  necef- 
iary  at  this  Day  when  fo  many  of  thofe  who 
pretend  to  fuperiorLight  and  Graces,  fo  grolly 
wander  from  the  true  Ground  of  Juftification; 
with  which  I  am  furprized  in  daily  Converfation 
with  thofe  that  call  themfelves  Converts  !  The 
Papifts  and  their  Followers  fay  that  God  makes 
a  Sinner  jufl,  whom  he  in  Judgment  pronoun- 
ceth  fo  to  be,  by  bellowing  on  him  the  Grace  of 
Sanftification,  &  perfeftRighteoufnefs  inherent 
in  his  ownPerfon.  We  with  the  befl  reformed 
Churches,  and  Divines,afrert  and  maintain,  that 
the  Manner  of  a  Sinner's  Juftification  is  by  im- 
puting unto  him  the  perfect  Righteoufnefs  of 
Chrift,  accepting  Chrift's  Obedience  for  his. 
Now  tofhevvT  how  near  we  and  our  Adverfaries 
come  together  in  this  Matter,  to  fhew  alfo  the 
Difference  there  is  between  us  in  it  ;  and  to 
fix  the  Point  in  its  orthodox  or  true  Situation; 
we  are  to  confider  briefly  that  there  is  inhe- 
rent Righteoufnefs  beftowed  upon  a  Sinner, 


wnerebv 


Faith,  and  Jujlification.  " I  r  7 

whereby  of  unholy,  impure,  unjiifl,  he  is  made 
holy,  clean  and  jail.  We  all  confefs  the  Work 
of  the  Holy  Ghoft,  renewing  Man  pi  the  Spirit 
of  hisMind,  reftoringin  him  the  Image  of  God. 
E'ph.^.2^.  In  Knowledge^  Righteoufnefs, and 
Hohnefs.  Col,  3.  9.  That  the  Holy  Ghoft 
dwells  in  the  Eleft,  as  in  Temples  dedicated 
to  his  Service,  i  Cor.  3. 16.  "w^ich  he  adorns  by 
commimicating  unto  them  his  heavenly  Graces. 
That  he  makes  them  livingMembers  of  Chrift's 
Body,  and  fruitful  Branches  of  that  true  Vine^ 
John  15.  4.  That  this  Grace  infufed  is  aFoun- 
tain  of  living  Water,  fpringing  up  to  eternal 
Life.  John  4.  14.  Thefe  Things  we  believe 
and  teach. 

Yet  notwithflanding  popiili  Doftors  and  their 
Followers,  afperfe  the  reformed  Writers,  charg- 
ing Cah'm  and  others  with  denying  all  inherent 
Righteoufnefs  in  Believers,  and  maintaining  on- 
ly an  imputed  Righteoufnefs  without  them": 
but  this  is  grofs  Calumny  ;  and  the  Produce  of 
their  perverfe  Imaginations  perverting  the  plain 
Writings  of  our  reformed  Divines.  For  nei- 
ther Cak'in  nor  any  that  ever  maintained  the 
Truth  with  him.^  ever  denied  the  Truth  of 
San6lification.  See  *  but  Gz/'uiw^  and  we  hold 
upon  folid  Grounds  of  Scripture,  that  the  righ- 
teoufnefs which  jufliiies  us  in  God's  Sight  and 
Judgment  is  not  in  ourfelves,  but  all  in  Chrifl. 
We  alfo  aflert  and  maintain,  that  inherentRigh- 
teoufnefs,  or  Sanctification,  is  the  conflantCom- 
^^•panion  of  Juftification  ;"  they  are  infeparable 

•'^    *  Calvin  Initit.  Lib.  3.  Cap.  j.i. 

in 


ii8'  A  Treatife  of  Converjion, 

in  their  common  Subj eft,  viz.  A  true  Believer, 
as  appears,  Rom.  8.  30.  But  then  they  miift 
not  be  confounded  for  one  and  the  fameGrace 
of  God  ;  no  more  than  as  that  in  the  Sun, 
Light  andHeat  are.  all  one,  becaufe  always  joi- 
ned together.  Moreover,  orthodox  Writers 
affirm,  that  by  this  Grace  of  inherent  Righte- 
oufnefs,  a  Man  is  in  fome  Sort  juftified  before 
God  ;  namely,  fo  far  as  a  Man  by  the  Grace 
of  God  is  becomie  Duly  holy  and  good,  fo  far 
God  efleems  him  holy  and  good.  Our  gracious 
Father  obferves,  and  takes  Notice  of  his  own 
Graces  in  his  Children.  He  approves  of  them 
and  gives  Teftimony  of  them  in  Cafe  it  be  need- 
ful, 'ds  appears  by  the  Righteoufnefs  of  ^ob, 
David,  Zechmiah  and  other  holy  Men,  who  were 
Good  and  did  Good  in  God's  Sight.  And  in 
the  Life  to  come  when  all  their  Corruptions 
{hall  be  perfeftly  done  away,  the  Saints  fliall 
be  invefled  with  Perfeclion'of  inherent  Holi- 
nefs.  By  a  Righteoufnefs  of  their  own,  and 
not  by  any  other  fhall  they  then  appear  inGod's 
Sight.  So  far  is  our  Concord  with  them.  But 
then  we  differ  widely  in  this,  that  albeit  by  the 
Grace  of  San 61iiication  infufed,  God  doth  make 
the  Believer  righteous  and  holy  in  fome  Mea- 
fure,  that  was  before  unholy  and  wicked  ;  ne- 
verthelefs,  we  fay,  and  maintain,  that  by  and 
for  this  Holinefs,  thebeft  and  moll  eminent  of 
Saints  living,  never  were  nor  fliall  be  juflified 
in  God's  Sight,  i.  e.  pronounced  jufl  and  inno- 
cent before  the  Tribunal  of  his  Jnflice.  For 
no  Man  in  this  Life  is  made  perfc6lly  jufl  by 
any  fuch  inherent  Holinefs  in  him,  as  is  able 

to 


Faith,  and  Jujiificathn,  lip 

to  outfland  thefevere  and  exa6l  Trial  of  God's 
Judgment,  is  a  Truth  witnefTed  by  the  Scrip- 
ture in  many  Places ;  and  confelTed  always  by 
the  mofl  holy  Saints  of  God.  And  therefore 
when  the  Sinner  is  drawn  before  the  Bar  of 
God's  Judgment,  accufed  by  the  Law,  Satan, 
his  Confcience,  convidled  by  the  Evidence  of 
the  Fa6l,  and  to  be  now  fentenced  and  delive- 
red to  Puniiliment  by  the  impartial  Judgment 
of  God  ,*  in  this  Cafe  he  hath  to  alledge  for 
himfelf  the  All-fufficient  Righteoufnefs  of  a 
mighty  Redeemer,  who  only  hath  done  and 
fuffered  for  him  that  which  he  could  never  do 
Bor  fuffer  for  himfelf  This  Plea  alone  and  no 
other  in  the  World,  can  flop  the  Mouth  of 
Hell,  confute  the  Accufatlons  of  Satan,  chafe 
away  the  Terrors  that  haunt  or  difquiet  a  guil- 
ty Confcience,  and  appeafe  the  infinite  Indig- 
nation of  an  angry  Judge.  This  alone,  this  a- 
lone  will  procure  Favour  and  Abfolution  in  the 
Prefence  of  that  Judge  of  the  whole  Earth. 
This  and  nothing  q\^q  brings  down  from  Hea- 
ven into  our  Confciences  that  folid  and  happy 
Peace,  which  pafTeth  all  Underflanding,  but  of 
him  that  hath  it.  By  this  only  we  reft  ourfelves 
fecure  from  Fear  of  Condemnation,  having  in 
Chrifl  the  All-fuiriclent  Saviour,  a  fure  Protec- 
tion and  Defence  that  will  not  fail  us,  when  af- 
ter Death  we  appear  before  the  high  and  fo- 
vereign  Tribunal  of  Almighty  God. 

For  a  further  Illufcration  of  this  Subje6l  v/e 
iliall  next  confider  two  Things,  namely, 
-  I .  Firil,  The  Condition  required  in  them  that 
Ihall  be  juftiiied. 

2.  Secondly, 


120  A  Treatife  of  Converfion^ 

2.  Secondly.  The  Matter  of  their  Jiiflifi- 
cation. 

I.  The  Condition  required  in  them  that^nll 
be  juftified  ,  or  are  made  Partakers  of  theGrace 
of  Juflification :  And  that  is  true  Faith  ,*  that  it 
is  fo,  the  holy  Scriptures  abundantly  witnefs, 
in  a  very  direct,  and  exprefs  Manner  :  TheA- 
poftle  Paul,  after  muchfolidReafoning  on  this 
Subject,  faith,  Rom.  3.  28.  I^Fe  conclude  a  Man  is 
jiijlificd  hy  Faith  imthout  the  fForks  of  the  Law, 
And  Rom.  4.  9.  For  ^we  fay,  that  Faith  was  im- 
puted unto  Abraham  for  Right eoufnefs.  And, 
Rom.  5.  I.  Then  leing  juftified  by  Faith,  ws 
have  Peale  towards  God  thro'  ^ej  us  Chrift  our  Lord. 
From  thefe  and  many  other  Places  that  might 
be  added  ;  it  is  agteed  on  all  Hands,  that  a 
Sinner  is  juftified  by  Faith  ,•  but  concerning  the 
Manner,  or  how  he  is  juftified  is  much  contro- 
verted between  the  orthodox  Divines  of  the 
reformed  Churches,  and  their  Adverfaries  *: 
Efpecially  the  Papifis^  and  Arminians  :  But  I 
Ihall  not  now  examine  the  Merit  and  Weight 
of  the  Arguments  of  either,  but  inftantly  pro- 
pound the  Judgment  of  the  reformed  Church- 
es concerning  this  Point,  which  with  them  we 
liold  forth  and  maintain  in  thefe  two  Branches, 
viz. 

I.  Firft,  That  a  Sinner  is  juftified  by  Faith, 
not  properly  as  it  is  a  Quality  or  A6lion,  which 
by  its  own  Dignity  and  Merit  deferves  atGod'sx 
Hands,  Remiiiion  of  Sins,  or  is  by  God's  favour- 
able Acceptance  taken  for  the  whole  &  perfeffc 
•Righteoufnefs  of  the  Law,  which  is  other- 
wife  required  of  a  Sinner,  but  only  in  Relati- 
on 


Faith  and  Juftification.  I2i 

on  to  the  Obje6l  of  it,  viz.  the  Righteoufnefs 
of  Chrifl  which  it  embraceth  and  reiteth  upon. 

2 .  Secondly , That  a  Sinner  is  j  uilified  byFaith, 
in  Oppofition  to  the  Righteoufnefs  of  Works 
in  thefulfilhng  of  the  Law  :  whereby  no  Man 
can  be  juftified. 

In  this  Relative  and  Inclufive  Senfe,  do  the 
reformed  Churches  take  thisPropofition,  a  Man 
is  juftified  by  Faith,  &they  dehver  their  Mea- 
ning in  the  following  Manner  :  That  is  to  fay, 
there  are  two  Covenants  that  God  hath  made 
with  Man,  by  one  of  which,  and  by  no  other 
Means  in  the  World,  Salvation  is  to  be  obtain- 
ed ;  the  one  is  the  Covenant  of  Works,  the 
Tenor  whereof  is,  (do  this  and  live)  This  Co- 
venant in  Refpe6l  of  us  is  utterly  void,  who  by 
Reafon  of  the  Weaknefs  of  our  finful  Flelli, 
cannot  poflibly  perform  the  compleatObedience 
required  thereby  :  And  how  then  can  we  ex- 
pet!  Juflification  and  Life  by  this  Means  ?  The 
other  is  the  Covenant  of  Grace,  the  Tenor 
whereof  is,  (believe  in  the  Lord  Jefiis^  and  thou 
floalt  be  faved.)  The  Condition  of  this  Cove- 
nant is  Faith ;  the  Performance  whereof  differs 
from  the  Performance  of  the  Condition  of  that 
other  Covenant. 

It  will  not  be  improper  (I  think)  here  to  fhew 
briefly  ;  what  is  to  be  underftood  by  theCove- 
nant  of  Grace,  and  the  Covenant  of  Works. 
By  the  Covenant  of  Works,weunderfland  that 
we  call  in  one  Word,  the  Law  :  Namely, that 
Means  of  bringing  Man  to  Salvation,  which  is 
by  perfe6l  Obedience  to  the  Will  of  God.  Of 
this  there  v/ere  two  feveral  Adminiflration?, 
(^  (i)  The 


122  A  Treatife  of  Comerfwn^ 

(i)  The  firfl  is  with  Adam  before  his  Fall. 
When  Immortality  and  Happinefs  was  promi- 
fed  to  Man,  and  confirmed  by  anexternalSym- 
bol  of  the  Tree  of  Life  ;  upon  Condition 
that  he  continued  obedient  to  God,  as  well-  in  all 
other  Xtings,  as  n  that  particular  Command- 
ment orriot  eating  of  the  Tree  of  Knovoledge,  of 
Good  and  Evil.  (2)  The  fecond  Adminiflration 
of  this  Covenant  was  the  renewing  thereof  with 
the  Ifraelites  at  Mount  Sinai  :  "Where  (after 
that  the  Light  of  Nature  began  to  grow  dark- 
er, and  Corruption  had  in  Time  worn  out  the 
Chara^ler  of  Religion  and  Vertue,  firfl  engra- 
ven in  Man's  Heart)  God  revived  the  Law,by 
a  compendious  and  full  Declaration  of  all  Du- 
ties required  of  M^m,  towards  God  and  his 
Neighbour,  exprefled  'in  the  Decalogue,  ac- 
cording to  the  Tenor  of  which  God  entred  in- 
to Covenant  with  the  Ifraelites,  promifmgto  be 
their  God,  in  beftowing  upon  them  all  Bleilinfs 
of  Life  and  Happinefs,  upon  Condition  that 
they  would  be  his  People,  obeying  all  Things, 
that  he  had  commanded  :  Which  Condition 
they  accepted  of,  promiilng  an  abfolute  Obedi- 
ence. Ail  Things  which  the  Lord  hath  f aid,  ive 
"will  do,  Exod.  19.  24.  And  alfo  fubmitting 
themfelves  to  all  Punifliment  in  Cafe  they  dil- 
obeyed  ;  Sd-^ingAmen  to  theCurfe  cf  theLaw. 
Cwfedbe  e'Dery  one  that  confirrneth  not  all  thePVords 
cf  this  Law  to  do  them  ;  and  all  the  People  P?all 
fay  Amen,  Deut.  27.  26.  By  the  Covenant  of 
Grace  we  underftand  in  one  Word,  i.he  Gofpel; 
that  is,  the  gracious  Appcintmenc  of-  God  to 
bring  Man  to  Salvation  by  Jefas  ChriO:.  Now 

iu 


Faith,  and  Jufiificat'wn,  123 

in  Regard  of  thi  Adn^iniflration  of  this  graci- 
ous Purpofc  of  oir  good  GdJ,  there  are  four 
main  Periods  efpeci  illy  to  beobferved,  where- 
inGod  hath  d'verQy  ordc  red  thisMeans  of  Man's 
Salvation  and  HippinefF. 

1 .  The  firfl  Period  of  Time  commences  from 
Adam  to  Abraham,  In  this  God  made  thePro- 
mife  to  Aiam  after  his  woful  Apollacy  and 
Fall,  and  renewed  it  to  the  Patriarchs  and 
•holy  Men  of  that  firfl  Age  of  the  World  ; 
namely  that,  {that  the  Seed  of  the  fVoman  pjould 
break  the  Serpent  s  Head)  This  was  truly  a  very 
full  and  compleat  Promife  ;  for  it  contains  the 
whole  Subftance  of  Man's  Redemption  by 
Chrift,  which  was  religioufiy  entertained  and 
improved  by  the  Saints  of  GodinthofeTnnes ; 
who  gave  Teflimony  of  their  Belief  of  and  iu 
the  Promife  by  their  offering  Sacrifices,  asGod 
had  inflrufted  them,  expreffing  their  Thankful- 
i^fs  for  it,  and  conforming  theirObedience  and 
Converfation  thereunto. 

2.  The  fecond  Period  of  Time  commenced 
from  Abraham  to  Mofes.  In  this  Tract  of  Time 
Men  feemed  to  have  almofl  forgot  God's  Pro- 
mife, and  their  own  Obedience  and  DutVf :  And 
as  Idolatry  had  crept  into  thofe  Families  in 
which  the  Church  of  God  v\^as  fetled,  and  by 
Succeflion  contin-ied,  theLord  ourGod  pitches 
upon  Abraham^  and  calls  him  forth  from  among 
his  idolatrous  Kindred  ;  and  renev;s  with  him 
the  form.er  Promife  in  Form  of  a  Covenant, 
which  he  confirmed  by  Word  and  folemn  Ce- 
remonies. Oh  the  one  Side  God  promifes  to 
h  the  God  Of  Abraham  and  hh  Scc'\  and  that  r>j 

h's 


124  A  Trcatjfe  of  Converfwn, 

bis  Seed  all  the  Nations  of  the  Earth  fJooidd  be  hief 
fed,  Abraham  for  his  Part  believed  thePromife, 
accepted  the  Condition  of  Obedience  to  walk 
before  God  in  Uprightnefs,  The  external  Cere- 
monies of  this  Covenant  with  Abraham  were 
efpecially  two  :  One  of  a  Fire  Brand  paffing 
beLv/een  the  Pieces  of  the  Heifer  and  other 
Beafls,  which^ZY^/;^w  according  to  theCuftom 
of  making  Leagues  had  divided  in  Twain, Gfw. 
15.  the  other  the  Sacrament  of  Circurrcifion 
upon  the  FJefli  of  Abraham  and  his  Pofteritv, 
Gen.  17. 

3.  The  third  Period  of  Time  is  commenced 
from  the  Time  of  Mcfs  until  Chrifi,     Foraf- 
much  as  the  Church  multiplied  unto  a  Nation, 
and  m  Procefs  of  Time,  and  Continuance  in 
the  miafl  of  the  idolatrous  Egyptians,  it  began 
to  be  much  corrupted  both  in  Religion  and 
Manners,  now  God  revives  and  renews  hisPro- 
mife  and  Covenant  made  with  Abraham^  and 
puts  the  Jews  in  Mind  of  the  Covenant  of 
Grace  in  Chrifi.     i^nd  now  he  adds  to  the  Sa- 
crament of  Circumcifion  another  of  the  PaiTo- 
ver,  prefiguring  to  the  Jews,  the  Author  of 
their  Deliverance  ;  from  the  fpiritual  Slavery 
of  Sin  and  its  Puni(liment,as  well  as  fetting  forth 
their  Freedom,  from  the  bodily  Bondage  of  E- 
gypt.     There  were  alfo  divers  Rites  and  Ce- 
remonies inllituted,  touching  the  Priefts,  Sa- 
crifices, &c.  All  which  were  Shadows  of  good 
Things  to  come  ;  &were  alfo  ofNecelTitv,  and 
,irood  Ufe,  as  Schoolmafters  and  Tutors  to  the 
Church  in  her  Minority  to  guide  and  direftthe 
People  of  God  in  that  obfcurerDifpenfation  of 

the 


Faith y  and  Jujlification.  12S 

the  Covenant  of  Grace  ;  to  Chriil  the  Kernel 
and  Subftance  of  all. 

4.  The  fourth  and  lafl  Period  of  Time  is 
long  fince  commenced  from  Chrift's  Death  to 
the  End  of  the  World.  Who  in  the  Fulnefs 
of  Time  appear'd  in  our  Flefti,  and  mofl  ex- 
a6lly  fulfilled  all  the  Prophecies  and  Promifes, 
that  went  before  of  him  ;  and  by  the  perfe6l 
Sacrifice  of  himfelf,  eftablifiied  and  confirmed 
the  Covenant  of  Grace  anew,  which  fo  long 
before  had  been  ftipulated  with  the  Church  of 
God  in  him.  And  now  the  Church  is  reple- 
nifiied  withAbundance  of  Knowledge  andGrace 
fliil  to  continue  'till  the  Confummation  of  all 
Things.  But  then  it  is  to  be  well  noticed,  that 
in  all  thefe  Periods  of  Time,  theGrace  of  God 
that  brings  Salvation  to  Man  was  ever  one  and 
the  fame  :  The  Covenant  of  Grace  was  always 
the  fame  for  Subftance  ;  and  this  Difcovery  of 
it  truly  was  attended  with  variety  of  Circum- 
ftances,  as  God  faw  it  agreeable  to  every  Sea- 
fon.  The  Subftance  of  the  Gofpel,  or  Cove- 
nant of  Grace,  is  but  one  and  the  fame  thro'out 
all  Ages  ;  viz.  JefusChrijl  TeJierday^andtoDajy 
and  the  fame  forever. 

To  make  the  Matter  now  in  Hand,  viz.  the 
Condition  of  our  Juftification  more  plain,  we 
may  confider  the  Law  of  Works,  either  as  gi- 
ven to  Mam  before  the  Promife  :  Or  as  after 
the  Promife  it  remained  in  fome  Force  with  ^- 
dam  and  all  his  Pofterity.  As  to  the  Time  be- 
fore Man's  Fall,  it  is  clear  enough  that  perfe6l 
Obedience  was  the  Condition  required  for  the 
eftablirmng  Adam  m  perpetual  Blifs,     Other 

Means 


125  A  Treatife  of  ComcrfiGn, 

Means  there  was  not,  nor  needed  any  be  pro- 
pOicd  to  him  :  But  when  Man  had  broken  the 
Covenant  of  Works,  and 'failed  in  the  Condi- 
tion ;  God  to  repair  Man's  ruined  Eftate,  now 
rendred  incapable  of  ever  attaining  Happinefs 
by  the  firfh  Means  ;    a  merciful  and  compafli- 
cnate  God  ordains  a  fecond,  oitering  unto  A- 
dam  a  Saviour,  that  by  Faith  in  him,  and  not 
by  his  own  unfpotted  Obedience,  he  might  re- 
cover Juftilicarion,  and  Life  which  he  had  loft. 
So  that  what  Adam  fnould  have  obtained  by 
Works  without  Chrifl  ,•   now  he  ihall  receive 
by  Faith  in  Chrifl  without  Works.     So  that  it 
is  eafy  to  fee  that  the  Lavv^  hath  not  the  fame 
Ufe  to  us  which  it  had  in  Man's  Innocency.  It 
was  not  God's  Intention  in  this  legal  Covenant 
with  the  Tews,  that  any  of  them  fhould  ever 
attain  Julfif cation,  and  Life  by  that  Means  ; 
as  at  firfL  the  Promife  need  not  to  have  been 
made  unto  Adam^  if  the  Lav/  could  have  fufficed 
f  jr  the  attaining  of  Life  :  So  after  the  Promife 
was  once  made,  the  Law  was  not  renewed  with 
the  Jews,  to  the  End  that  Righteoufnefs,  and 
Life  fhould  be  had  by  the  Obfervation  of  it. 
This  is  the  plain  Doftrine  taught  by  the  Apo- 
ftle  in  his  Epiflle  to  the  Galatians  in  that  very 
accurate  and  excellent  Difpute  of  his,  againft 
Jufliincation  by  the  Law.  The  xMatter  in  doubt 
and  difpute  with  the  Galatians  was  this  ;  God 
had  made  a  Gofpel  Covenant  with  Abraham ^ 
Gal.  3.  8.   And  the  Scripture  forefecing  that  God 
"■jcoidd  jnjnfy  the  Heathen  through  Faith,  preached 
before  the  Gcfpel  unto  Abraham,  M''''^^»  '"  ^^'^^ 
pjall  all  Nations  be  blefjcd.       That"^  is  juflified. 
After  four  Ilundred  and  thirty  Years  he  made 


Faith,  and  Jitjlificathn.  127 

a  legal  Covenant  with  Abrahauis  Poflerity,that 
they  fliould  hve,  that  is,  be  juflified  and  faved, 
if  they  did  fulfil  all  Things  written  in  theLaw. 
The  Matter  inDebatenow  was,  which  of  thefe 
two  Covenants  fliou'd  fland  in  Force,  or  whe- 
ther  both  could  Hand  together  ?      The  A- 
poftle    anfwers    that    the    former   Covenant 
(liould  fland   in   Force,   and   that   the    latter 
did  not  abrogate  the   former,  nor  yet  could 
fland'  in  Force    together    with    the   former. 
This  he  exprelfeth  Ven  17,  ig.     And  this  I 
fay^  that  the  Covenant  that  zms  confirmed  afore  of 
God  in  Refpe^  of  Chrifl,  the  Law  which  ivas  four 
Hundred  andThirty  Tears  after,  cannot difanull that 
it  /Jjould  make  the  Promifeof  none  Effe:}.     For  if 
the  Inheritance  (viz.  of  RighteoufneGandLife) 
he  by  the  Law ;  it  is  not  by  the  Promife  ;  hut  God 
gave  it  to  Abraham  by  Promife,   Here  now  they 
obje6l,  Wherefore  then  ferveth  the  Law  ?     If 
Men  cannot  be  juHified  by  keeping  the  Law, 
to  what  End  was  it  given  Yo  long  after  thePro- 
mife  was  made  ?  To  this  the  Apollle  anfwers ; 
It  WHS  added  to  the  Promife,  becaufe  of  Tranfiref 
fions.     Here  is  the  frue  U^i^  of  the  moralLaw 
fince  the  Fall  of  Man  ;  not  to  juHify  him,  and 
give  Life  ;  but  to  prove  him  to  be  unjufl  and 
worthy  of  Death.     It  was  added  (becaufe  of 
TranfgreiTions)  that  is,  (i)  To  convince  Man 
of  Sin,  that  he  might  be  put  in  Remembrance 
what  was  his  Duty  of  old  ;     and  what  is   his 
prefent  Infirmity  in  doing  of  it,  and  what  was 
God's  Wrath  againfl  him,  for  not  doing  i.e.  : 
That  feeing  how  impofTible  it  was  for  him  to 
attain  unto  Life,  by  the  old  Way  of  the  Uiw^ 
fii'ft  appointed  in  Paradif,,-,  he  might  be  .hu.n- 


128  A  Treatife  of  Converjion^ 

bled,  and  look  after  the  new  Way  ;  that  isf> 
feek  to  Chrifl,  who  is  the  End  of  the  LaWy  unto 
every  one  that  believes  in  him.  (2)  To  rellrain 
Man  from  Sin,  that  the  Law  might  be,  not  the 
Covenant  of  God's  People,  but  their  perpetual 
and  ftanding  Rule  of  Holinefs,  and  Obedience 
whereby  Man  fliould  walk  and  glorify  God,  to 
the  utmoft  of  his  Power.  God  gave  no  fuch. 
Law  as  could  be  kept  by  the  Jews  as  theApo- 
ftle  mofl  elegantly  proves,  Becaufe  all  were  Sin- 
ners againft  it  ;  and  therefore  we  may  fafely 
conclude,  that  notwithftanding  the  giving  of 
the  Law,  the  Promife  Hands  good  forever,  and 
Right eoiijnefs  is  to  be  obtained  only  by  the  Faith  of 
Jefiis  Chrijt.      I  come  now  to  confider  in  the 

2.  Second  Place,  The  Matter  of  the  Sinner's 
Juftification.  The  Righteoufnefs  for  which  a 
Man  can  be  juflified  before  God  is  of  NQCGf- 
fity  one  of  thefe  two,  viz.  A  Righteoufnefs  of 
his  own,  or  of  another. 

1 .  Either  inherent  in  his  own  Perfon  and  done 
by  himfelf.     Or 

2.  Inherent  in  the  Perfon  of  Chrifl,  but  im- 
puted unto  him.  What  a  Man  hath,  and  doth 
perform  by  himfelf,  or  is  in  another,  and  per- 
formed for  him  is  the  Matter  of  his  Juftifica- 
ticn  :  The  Wifdom  of  Men  and  Angels  have 
not  been  able  to  difcover  unto  us  a  thirdMeans. 
It  hath  been  an  ancient  and  modern  Error,  and 
is  Ibecome  modiih,&  too  common  in  the  Mouths 
of  many  of  pi*etended  fuperior  Light,  namely, 
is  God  iimitted,  might  not  he  have  reconciled 
Mankind  unto  himfelf,abfolutely  pardoned  their 
Sins,  without  the  Intervention  of  any  Righte- 
oufnefs 


Faith y  and  Jiijlificathn,  129 

oufnefs  either  in   themfelves,  or  in  Chrifl:,  to 
procure  it  ?     Are  thefe  uniifual  Operations  of 
the  Holy  Ghofl  to  be  fought  within  the  Rule 
of  God's  Word  ?     Why  not  new  and  extra- 
ordinary Revelations  of  God's  Will  now  as  in 
the  Day  of  Chrift,  and  his  Apoftles  ?     Why 
may  notGod  now  celebrate  the  Funeral  of  fome 
of  his  Saints  in  a  Way  hid  from  Man  as  he  did 
Mofes  ;   and  tranOate  others  as  he  did  Enoch 
and  Elijah  ?     Such  Queftions  as  thefe  are  in- 
deed very  vain  and  curious,  and  are  the  Pro- 
je6lions  of  the  Brains  of  idle  and  unthankful 
Men,  who  not  being  truly  fenfible  of  the  Rich- 
es of  God's  Wifdom  and  Grace,  in  the  Courfe 
of  their  Redemption  which  God  hath  followed, 
would  accufe  him  of  Indifcretion  ;  and  would 
teach  him  a   more  compendious  Way^  than 
by  fending   his  own  Son  to  die  for  us,     Thefe 
grofs  Reflections  cafl  on  the  Wifdom  of  God, 
and  his  wonderful  Proceeding  inMan's Redemp- 
tion, we  leave  unto  Socinus  and  Jnninius  with 
their  Followers  ;  our  Duty  is,  fapere  ad  fobrie- 
tatem^  and  to  underftand  what  God  hath,  not 
tell  him  what  he  might  or  ihould  have  done  ; 
fo  that  whatever  may  be  ima^^ined  of  Poifibi- 
lity  of  other  Means  to  bring  Man  to  Life,  yet 
now  we  know  that,  thus  Chrifi  ought  to  fifffer, 
Luke  24.  26.    And  that  it  behoved  him  to  be  like 
lis,  that  being  a  faithful  high  Friefi,  he  might  make 
Reconciliation  for  our  Sins.     Heb.  2.  17.     Lea- 
ving then  their  new  fangled  Way  to  Heaven, 
never  frequented  but  by  Lnagination  ;  let  us 
proceed  in  the  good  old  Ways  of  Juftification 
which  the  facred  Scriptures  hold  forth  to  us  ; 

R  which 


130  A  Treatife  of  Comerfion^ 

which  are  two  &no  more :  Namely,  either  by 
our  own  Righteoufnefs  and  Works,  or  by  the 
RighteoLirnefs  and  Works  of  another,  viz.  the 
Lord  Jefus  Chrifl.  In  the  former  of  thefe,  Man 
might  have  obtained  Juflification  and  Life,  had 
he  not  been  a  Sinner.  But  now  Man  that  is  a 
Sinner  cannot  be  juflified  and  faved,  but  only 
by  the  Righteoufnefs  of  the  Lord  Jefus  Chrift 
the  Mediator  of  the  Covenant  of  Grace.  And 
here  two  Points  are  to  be  confidered  and  fta- 
ted.     Namely, 

1 .  Firfl,  Our  own  Righteoufnefs  is  not  the 
Matter  of  our  Juflification.     And 

2.  Secondly, That  theRighteoufnefs  andMc- 
rit  of  Chrifl  is  the  fole  Ground  of  it. 

I.  Firfl,  Our  own  Righteoufnefs  is  not  the 
Matter  of  our  Juflification.  There  is  no  Righ- 
teoufnefs of  our  own,  no  Services  we  can  do, 
are  equal  in  every  Circumflance,  to  the  De- 
mands ctf  the  Law.  The  Apoftle  doth  more 
than  once  complain  of  the  Seducers  that  crept 
into  the  Galatian  Church,  and  would  fow  the 
Tares  of  Juflification  by  the  Law,  and  their 
,own  Works  ;  fo  that  they  made  the  Death  of 
Chrifl  in  vain,G^/.2.  2.  And  he  tells  them  plainly, 
Gal.  5.  4.  That  the  Expectation  €f  Juflification 
upon  fuch  an  Account  was  afalHng  from  Grace. 
Chrijl  (faith  the  Apoflle)  is  become  of  no  Effe6t 
unto  you ;  ivbofoever  of  you  are  juftified  by  theLaw^ 
ye  are  fallen  from  Grace.  Here  we  are  told,  that 
if  any  Man  flill  look  for  Jufi:ification  by  Per- 
formance of  the  Law,  as  fuch  he  makes  the 
Death  of  Chrifl  in  vain,  becaufe  if  fuch  aThing 
could  have  been  done  that  Way,  there  liad  been 

no 


Saith  and  Jnfiification,  131 

noNeedof  Ghrifl's  dying;  So  they  alfoitiade  it, 
which  was  not  in  vain  in  itfelf,  yec  in  vain,and 
of  no  EfFecl  to  their  Souls  ;  becaafe  Chrift  will 
not  be  a  partial  Caufe  in  the  Juitiiication  of  a 
Soul.,    Whofoever  expefteth  Juftificacion  by 
the  Law  and  Works  renounceth  the  Grace  of 
God,  exhibited  in  the  Gofpel,  and  fall  away 
from  the  Grace  of  it  :     Not  from  a  State  of 
Grace,  from  which  none  can  fall  totally  and 
finally,  but  the  Grace  of  the  Gofpel,  viz.  The 
freeLove  of  God  in  it  exhibited,  olTeringChrifl 
to  Sinners  for  Righteoufnefs.     As  Works  be- 
fore Grace  are  infufficient  for  our.  Juftifi cation; 
fo  all  Sorts  of  Works  after  Grace  are  alfo  ex- 
cluded by  the  Apollle  from  having  any  Share 
or  Part  in  the  Julliification  of  a  Sinner  before 
God,  Eph.  2.  8.  By  Grace  you  are  faved  through 
Faith,  and  that  not  of  your/elves^  not  of  JVorkSy 
left  any  fJoouId  boaft.     What  Works  are  thefe  ? 
Works  after  Regeneration  ;  for  they  are  thofe 
Works  to  which  they  were  created  in  Jefus 
Chrifl,  which  God  ordained  that  we,  lliould  walk 
in  them,notthat  wefhould  be  favedor  juftified 
by  them.    Paul  did  not  renounce  the  Privilege 
of  his  Birth,  or  ftrip  himfelf  of  Love  to  holy 
Works,  but  of  the  Opinion  of  any  Value  they 
had  with  God  of  themfelves  to  Juftificatioa. 
So  Abraham  was  not  juftified  by  his  Works  af- 
ter believing,  no  more  than  by  thofe  before, 
Rom.  4.  3.     Abraham  believed  God,. and  it  was 
accounted  to  him  for  Righteoufnefs.     For  thofe 
Words  cited  out  of  Gen.  15.  6.     were  fpokcn 
of  Abraha?n  feveral  Years  after  his  fall  and 
Compliance  with  it  by  Faich,  and  here  iuigled 

out 


132  A  Treatife  of  Convcrjion, 

out  as  the  Caufe  of  his  Jufbfication,  with- 
out any  Refpe6l  to  his  own  Works,  iiTuing  from 
that  Faith  ;  or  any  Confideration  of  them  by 
God,  in  this  juflifying  A&:,  And  the  holy  Pfal- 
mifh  David,  though  a  great  Prophet,  had  noCon- 
fidcnce  in  his  ownWorks  wrought,  even  asGod*s 
Servant,  out  of  Love  to  him,  Fear  of  him,  trufl 
in  him,  but  would  not  venture  his  Soul  upon 
them  before  the  Tribunal  of  God.  Pfal.  143.2. 
Erder  not  into  judgment  mth  thy  Servant^  for 
in  thy  Sights  fl:all  no  Man  living  he  jujiified.  If 
our  Duties  after  Grace  be  fo  corrupt  that  they 
need  fomethingto  render  them  acceptable,  and 
accepted  in  the  Sight  of  God  ;  they  can  ne- 
ver then  be  of  that  Worth,  as  to  render  our 
Perfons  righteous  ;  for  that  which  needs  fome- 
thing  to  make  itfelf  fuitableand  fufficient,  can 
never  make  any  other  Thing  fo.  No  Flefh 
can  be  juflified  in  theSightof  God  ;  and  nothing 
that  comes  from  Flefh  can  be  our  Righteouf- 
nefs.  And  this  will  appear  very  plain  to  us, 
if  we  carefully  obferve  two  Things. 

I.  Firfl:,  That  Men's  own  Confciences  can- 
not but  accufe  them  of  coming  fliort  of  the 
Glory  of  God  in  every  Thing  they  do.  Who 
upon  Earth  can  fay,  that  ever  he  did  any  per- 
fe6l  A6tion  ?  And  who  dare  venture  his  Soul 
upon  fuchAftions,  in  thePrcfence  of  the  great 
God  *?  Who  is  there  but  his  own  Confcience 
mud  needs  accufe  him  of  Sin  ?  The  Apodle^o/j/z 
is  poHtive  in  it  that  none  can,  i  John  i.  8.  He 
that  faith,  he  hath  no  Sin^  hath  nothifig  cf  theTruth 
in  him.  Job^  a  Man  of  excelling  Integrity, 
\vho  had  not  his  Match  (according  toGod,the 

beft 


Faith y  and  jfuflification*  ^33 

bell  Judge,  his  Verdicl)  in  all  the  Country  round 
about  him,  for  theUprightnefs  of  his  Heart,and 
the  Unblameablenefs  of  his  Manners  ;  freely 
declares  that  a  Self-Juftification  in  this,  would 
be  a  Self-Condemnation,  Job  p.  20.  If  I  juf- 
tify  myfelfy  my  oidn  Mouth  /hall  condemn  me  ;  if 
I  fay  I  am  perfect,  it  /hall  alfo  prove  me  pei'- 
verfe, 

2.  Secondly,  If  it  {hould  happen  that  we  are 
free  from  Accufations  of  Confcience,  who  dare 
ftand  before  the  Bar  of  God,  for  a  thorough 
Examination  of  his  Works  ?  Our  Knowledge 
of  onrfelves,  and  our  Works  is  very  defe6live. 
The  al-feeingEye  ofOmnifciencypierceth  dee- 
per than  our  imperfe6l  Knowledge.  Davidhkh^ 
He  had  more  Underjtanding  than  all  his  Teachers  ; 
and  iinderjiood  more  than  the  Ancients  :  Pfal.119. 
99,  100.  Yet  he  proclaims  his  own  and  others 
Inability  to  iinderftand  the  Errors  of  his  Ways. 
Pfal.  19.  12.  If  any  of  our  A6lions  feem  per- 
fedl  in  our  own  Account,  fliall  we  think  they 
are  fo  in  the  Account  of  God's  unfpotted  Ho- 
linefs  who  is  greater  than  our  Hearts  ?  Who 
can  fland  before  fo  holy  a  God  ?  i  Sam,  6.  20. 
It  is  certain,  that  however  Men  may  boafl:  of 
fuperior  Light  and  Knowledge,  they  may  be 
ignorant  of  fomething  in  their  ov/n  Spirit  which 
never  yet  reach'd  their  Notice,  neverthelefs 
is  it  known  to  God  who  knoweth  all  Things, 
And  therefore  vv^e  read,  Job  9.  21.  Job  would 
not  know  his  own  Soul,  tho'  he  were  perfe6t, 
he>  would  not  approve  or  boafl  of  himfelf  in 
the  Prefence  of  God.  Pie  would  defpife  his 
Life,  i.  e.  overlook  all  his  uprighc  Courfe,  and 

bury 


134  ^  Treatife  of  Converfion, 

bury  it  in  Silence,  when  he  comes  to  be  tried 
at  God's  Bar.  Surely  if  any  can  compare,yec 
can  none  pretend  to  be  more  excellent  in  good 
Works  than  this  holy  Man  ;  fee  then  what 
LelTon  he  reads  to  us,  in  Chapterp.  30,31,32. 
Verfes.  Jf  I  ^aflo  my  felf  with  Snow  IVater, 
and  make  7ny  Hands  never  Jo  clean^  yet  fjalt  thou 
plunge  me  in  the  Ditch,  and  mine  own  Cloaths  /ball 
abhor  me.  For  he  is  not  Man  as  I  am  that  I 
fhould  anfwer  him,  and  we  fhoiild  come  together  in 
Judgment.  The  holy  Pfalmifl  confefleth  alfo, 
that  if  God  Ihould  be  ftridl  to  obferve  where- 
in he  and  all  Men  do  amifs,  neither  himfelf  or 
any  other  could  be  able  to  flandin  hisPrefence: 
Pfalm  130.  3.  If ''thou  Lord,  fjjoiddefi  mark  In- 
iquities, O  Lord  who  Jloalljtand  1  Add  to  thefe 
the  Confeflion  of  the  Church,  {he  fubmits  her 
felf  to  God  in  the  Acknowledgment  of  her 
Sins,  and  Juftnefs  of  his  Anger  againfl  her  : 
The  Confeffion  is  every  Way  general  ;  both 
for  Perfons,  not  one  excludeci,  we  all  are  as  an 
unclean  Thing,  andlikewife  for  Works,  all  our 
Righteoufneiles  (in  the  plural  Number,  fee  the 
Original)  are  as  filthy  Rags.  Ifa.  64.  6.  But 
we  are  all  as  an  imclean  Thing,  and  all  our  Righ- 
teoufnefs  as  filthy  Rags,  and  we  all  do  fade  as  a 
Leaf,  and  our  Iniquities  like  the  fFind  have  driven 
us  away.     I  pafs  to  the 

2.  Second  Point,  viz.  That  the  Righteouf- 
refs  and  Merit  of  Chrift  is  the  fole  Ground  of 
the  Sinner's  jufliflcvition.  All  Sin  whatfoever 
original,  and  a6tual,  is  remitted  unto  Sinners 
wholly  in  the  Fault  and  Puniilmicnt,  as  well 
temporal,  as  eternal  for  the  onlv   Satisfa6tion 

of 


Faith y  and  Jufiification,  ^    I35' 

of  Jefus  Chrift  ;  and  not  by  any  or  all  good 
Works  and  Sati5fa6lion  made  by  the  mofl  holy 
Man  upon  Earth  to  the  Juflice  of  God.  This 
very  comfortable  and  mofl  facred  Truth  is  un- 
deniably held  to  us  in  the  holyScriptures ;  and 
it  is  alfo  embraced  and  maintained  by  the  bed 
reformed  Churches,  as  by  the  Churches  of  Chriil 
in  this  Land,  as  I  could  eafily  fiiew  from  their 
refpe6live  Confeflions  of  Faith  :  Which  would 
be  needlefs  at  this  Time,  fince  a  venerable  Sy- 
nod of  thePaftors  andDelegates  of  thefeChurch- 
es  have  long  fmce  declared  their  Harmony  and 
Communion  in  Doftrine  and  Sacraments  with 
the  reformed  Churches  of  France^  Germany, Hol- 
land^ South,  and  North  Britain,  &c.  And  this 
Do6lrine  of  Juflification  of  the  Sinner  by  and 
through  the  alone  Righteoufnefs  and  Merit  of 
Jefus  Chrifl  is  embraced  by  many  of  its  Oppo- 
iites  and  Enemies  themfelves  when  the  Ago- 
nies of  Confcience,theApprehenrion  of  Death, 
and  God's  Judgment,  clear  up  their  Eyes  a  lit- 
tle to  behold  the  Vanity  and  Weaknefs  of  their 
own  poor  Satisfa6lion.  We  can  produce  a 
Cloud  of  WitneiTes  from  the  facred  Pages,  in 
Vindication  of  this  pure  Scripture  Do6lrine. 
The  Spirit  of  God  by  Ifaiah  the  evangelicPro- 
phet  predi6ling  the  coming  Vi6lory,  and  Sa- 
tisfa6lion  by  the  MeiTiah  declareth  liimfelf,  not 
in  a  very  obfcure  Manner  ;  but  Terms  fignifi- 
cantly  importing  this  Truth,  Ifa.  63.  3.  I  have 
troden  the  JVins-prefs  alone,  and  of  the  People  there 
was  none  with  me.  And  Verfe  5.  And  I  looked 
and  there  was  none  to  help  ;  and  I  wondered  that 
there  was  none  to  uphold  :  Therefore  mine  oimArm 

brought 


13^  -^  Treat  if e  of  Converjion^ 

brought  Salvation  unto  rne^  and  my  Fury  it  upheld 
me.  There  are  indeed  innumerable  Teftimo- 
nies  of  Scripture  afcribing  the  Remiffion  of 
Sin  only  to  the  Mercy  of  God  in  Chrift  cruci- 
fied :  As  that  Chrift  hath  born  our  Sin,  i  Fet, 
2.  24.  His  Blood  hath  purged  us  of  all  Sin,Hcb, 
I.  3.  His  Death  redeemed  us  from  all  Iniqui- 
ty. Tit.  2.  24.  His  Stripes  healed  us^  7^/^^.53.5. 
That  he  hath  paid  the  Price  of  our  Ranfom^l 
Pet.  2.  24.  That  God  for  his  Sake  hath  for- 
given us  our  TrefpalTes,  Col.  2.  13.  Blotted  out 
our  Sins,  Fer.  14.  Caft  them  behind  his  Back, 
Jfa.  38.  7.  Forgotten  them.  ^er.  31.  34.  with 
many  more  fuch  Places,  afcribing  the  doing  a- 
way  of  all  Sins,  to  the  Grace  of  God  through 
the  Satisfa6lion  of  Chrift,  without  limiting  it 
to  any  Sin,  or  mentioning  any  fatisfa6lory  Works 
of  ours. 

For  the  further  clearing  of  this  Truth  from 
thofe  Mifts  and  Afperfions  caft  upon  it  by  it'sf 
Enemies  ,*  we  need  confider  two  Things  only, 
JS^amely, 

1.  That  we  are  juftified  by  a  Righteoufnef^ 
imputed  to. us. 

2.  How  this  Righteoufnefs  imputed,  doth 
juftify  ? 

I.  We  are  juftified  by  a  Righteoufnefs  im- 
puted to  us.  Chrift's  Blood  only  cleanfeth  from 
Sin.  God  the  Father  doth  actually  and  effici- 
ently juftify  ;  Chrift's  Blood  doth  meritoriouf- 
]y  juftify.  God  the  Father  is  to  be  confidered 
as  a  Judge,  Chrift  is  confidered  as  Prieft  and 
Sacrifice.  Fie  was  and  is  a  Prieft  in  Things 
pertaining  to  God,  Heb.  2.  17.    To  make  Re- 

couciliation 


Faith  and  Juftification,  137 

conciliation  for  the  Sins  of  the  People.     He  is 
the  Fountain  fet  open  for  Sin,  and  for  UncJeannefs, 
Zech.  13.  I.     Chriil  is  to  Sinners  a  Fountain 
opened  ;  under  the  Law  he  was  as  the  Waters 
of  the  Temple,  for  the  ^ews  ;  but  now  he  is 
opened  to  us  Gentiles,  free  to  all,  and  of  eafy 
Accefs,  and  of  fovereign  Vertue  to  heal.  The 
Blood  of  Chrift  is  the  true  Siloam  which  never 
failed  any  that  rightly  ufed  it  ;  for  therein  on- 
ly they  had  Pardon  and  Peace  ;    becaufe  For- 
givenefs  of  Sin  is  a  Fruit  of  Redemption  thro' 
his  Blood,  Col.  i.  14.     In  ivhoni  ^a)e  have  Re- 
demption through  Ns  Blood  even  the  Forgivenefs  of 
Sins.     In  the  Perfon  of  Chrift  alone  God-Man, 
deputed  of  his  Father  to  die  for  our  Salvation, 
as  we  are  in  him  made  meet,  we  have  eternal 
Deliverance  effe6led  by  a  full  Ranfom  paid. 
The  Righteoufnefs  which  juftifieth  us  is  not  in- 
herent in  ourfeives,  but  runs  in  the  Veins  of 
Chrift,  the  God-Man.     'Tis   not  phyfically  or 
corporally  applied  to  u^%  but  juridically,  in  a 
judicial  Way,  and  therefore  imputed  to  us,  and 
that  for  Juftification.    Our  Iniquities  were  ne- 
ver inherent  in  Chrift,  but  imputed  to  him  : 
So  his  Blood  never  was  inherent  in  us,  but  im- 
puted to  us  for  the  Satisfa6lion  of  the  Law  ; 
and  fo  for  our  Juftification  from  the  Penalty 
and    Ciirfe    of  it.     The  Objea   of  Juftifica- 
tion is  an  ungodly  Perfon,  one  that  hath  no 
Righteoufnefs  of  his  own.  Butfince  there  muft 
be  a  compleat  Righteoufnefs  to  juftify  him,  it 
muft  be  the  Righteoufnefs  of  another  ;  ^  for 
being  ungodly,  it  cannot  be  his  own.     'Tis 
therefore  by  the  Righteoufnefs  of  one  Ma« 
S  Chrift, 


138  A  Treatife  of  Converfion^ 

Chrifl:,  Rom.  5.  19.  As  we  are  made  Shiners  hy 
one  Mans  Difobedience,  fo  we  are  made  righteous 
by  one  Mans  Obedience,  The  Apoflle  here  in- 
forms us  of  that  which  all  Philofophy  was  ig- 
norant of,  viz.  The  Imputation  of  Adains  Sin, 
and  our  natural  Pollution  flowing  from  it.  Yea 
this  was  more  than  the  naked  Hiflory  of  Man's 
Fall  by  Mcfes  did  difcover  ;  there  indeed  we 
fee  the  Cau'e  of  Death,  how  that  came  upon 
all  Mankind  ,*  but  ih:iC  A:Ja?ns  Sin  was  accoun- 
ted to  us,  that  by  his  Difobedience  we  are  in- 
volved in  Sin  and  Mifery,  that  is  not  clearly  re- 
vealed in  the  Books  of  Mofes.  We  are  be- 
holding to  theGofpel,  and  particularly  for  this 
Text  and  Context,  for  the  more  full  Difcovery 
hereof  Our  being  made  Sinners  by  one 
Man's  Difobedience,  was  no  perfonal  Ad: 
of  our  own,  but  a  perfonal  Act  of  Adaju's  ; 
fome  are  made  righteous  not  by  a  perfonal  O- 
bedience  of  our  own^  but  by  the  perpetual  O- 
bedience  of  Chrift,  which  cannot  be  of  Ad- 
vantage to  us  unlefs  fome  Way  or  other  ac- 
counted ours.  Thus  Adam  and  Chrifl  are  as 
two  common  Roots  or  Fountains,  the  one  of 
Sin  and  Death,  the  other  of  Righteoufnefs  and 
Life.     I  pafs  to  fliew, 

2.  How  thisRighteoufnefs  imputed  doth  juf- 
tify  ?  The  Anfwer  to  this  Qiieflion,  is  double  : 
for  it  is  done 

r.  By  Chriil's  taking  Sin  upon  himfelf.  The 
Lord  Jehovah  hath  gathered  together  and  accu- 
mulated into  aHeapalltheSinsfrom  all  Parts  of 
the  World,  in  all  Ages  of  the  World,  yea  bound 
them  up  together,  and  laid  them  upon  Chrift's 

Shoulders, 


I^aith^  and  Jujlification .  139 

Shoulders,  Ifa.  53.  6.  And  the  Lord  hath  laid  oi 
him  the  Iniquities  of  us  all^  or  hath  made  the  I- 
niqaides  of  us  all  to  meet  on  him,  as  in  the. 
Margin,  q.  d.     Here  feems  to  be  an  Allufioii 
to  the  Manner  of  transferring  the  Sins  of  the 
People,  by  Jarons  laying  his  Hands  upon  the 
Head  of  the  Sacrifice  :     Shewing  that  as  the 
Scape-Goat  ^mg^d  the  People,  Christ  cleanfech 
or  juftifies  Men  by  bearing  their Iniquicies, Ifa. 
53.  II.  By  his  Knovokdge  floall  my  righteous  Ser- 
vant pfiify  many  :    for  he  /hall  bear  their  Ini- 
qiiities.     Not  by  bearing  of  the  Pollutions  of 
them  inherently,  but  the  Guilt  of  them,  or  the 
Curfe  which  the  Sinner  had  merited  :  For  our 
Sins  could  no  more  be  tranfmitted  to  him  in 
their  Guilt  and  Defilement  than  the  Iniquities 
of  the  Ifraelites  could  be  infufedinto  thQ  Scape- 
Goat,  but  only  in  their  Curfe  and  Guilt.  Chrift 
took  ourSins  upon  him,  not  thereby  to  become 
fmful  ;   but  to  become  devoted  in  a  judicial 
Manner,  as  a  Curfe  ;   and  therefore  his  being 
faid  to  he  made  Sin  in  one  Place,  that  "uoe  might  be^ 
made  the  Right eoujnefs  of  God  in  him,  2  Cor.  5. 
21.  is  to  be  interpreted  by  Gal.  3.13.  in  which 
he  is  faid  to  be  made  a  Curfe  to  redeem  us  from 
the  Curfe  of  the  La'UJ,  that  is,  a  Perfon  expofed 
to  theVengeance  of  God,  to  procure  Impunity 
for  theOiTenders,  that  they  might  be  abfolved 
and  treated  as  if  they  had  never  been  criminal. 
He  is  the  Lamb  of  God  that  takes  away  the  Sins 
of  the  World.  John  i.  29.     He  was  made  Sin, 
as  if  he  hadfmned  all  the  Sins  of  Men,  and  we 
are    made  Righteous,  as  if  Vv^e  had  not  fm- 
ned  at  all. 

2.  By 


140  A  Treat! fe  of  Converfion, 

2.  By  accouniing  and  efleemirg  the  Righ- 
teoLifnefs  and  Sufficiency  of  Chrift's  Sufferings 
to  us  :  If  we  have  no  other  Ground  and  Bot- 
tom to  flandupon,  but  our  own,  wearelofland 
undone  ,*  our  own  filthy  Rags  cannot  cover  us, 
nor  our  own  VVeaknefs  and  Imperfe6lions  re- 
lieve and  fupport  us.     The  iJcJjole  JVorldy  faith 
the  Apoflle,  lies  in  Wkkednefs^  i  John  5.  19. 
i.  e.  The  Generality  of  Men  were  under  the 
Power  of  Wickednefs,  or  in  the  midil  of  all 
Impurity  and  Malignity.     God  is  a  confiiming 
Fire,  and  we  are  combuflable  Matter  ;   divine 
Holinefs  cannot  but  hate  us,  divinejullice  can- 
not but  confume  us,  if  we  have  no  otherRigh- 
teoufnefs  than  bur  own  imperfect  one  to  pleafe 
the  one  and  be  a  Bar  to  the  other.     God  in- 
tended Chrift's  Suffering  as  the  Way  of  bear- 
ing Iniquity  for  us,  and  accepted  him  as  one 
that  bore  our  Iniquities,  and  made  this  bearing 
Iniquity  the  Ground  of  the  Juftification  of  ma- 
ny. Ifa.  5^.  II.  By  his  Knowledge  fJjall  7ny  righ- 
teous Servant  jujlify  many  :    for  he  /loall  bear 
their  Iniquities.     1'he  Righteoufnefs  whereby 
we  are  juftified,  and  which  covers  our  Iniqui- 
ties from  the  Sight  of  God,  is  inherent  inChrift 
but  transferred  to  us.  This  Man,  God  the  Son, 
took  of  the  Virgin  Mary,  the  Offspring  of  J- 
braham^  and  united  him  to  his  Perfon,  and  of 
God  and  this  Seed    united  unto  one  Perfon, 
becarhe  our  Lord  Jefus  Chrifl  ;  fo  as  he  might 
bring  the  Bleff'ng  of  Salvation  to  the  Chofen 
of  God  in  all  Nations.     What  doth  the  Apo- 
flle  mean  in  that  Wiih  of  being  found  in  Chrifl, 

but 


Faith,  and  Jiiftificatlon.  141 

but  that  he  might  have  a  Share  in  his.Righte- 
Gufnefs,  Phil.  3.  9.  Not  his  own  Righteouf- 
nefs,  but  the  Righteoufnefs  of  God  communi- 
cated through,  or  by  Faith.  In  a  V/ord,  the 
Chofen  of  God,  have  in  Chrift  their  Head  and 
Sovereign  that  Compleatnefs  and  Perfection 
which  is  reckoned  and  made  over  to  them,  and 
accepted  for  their  Juftification,  fo  that  of  his 
Fulnefs  they  receive^  and'  Grace  for  Grace,  John 
1. 16.  It  was  not  therefore  without  goodGround 
that  the  Apoflle  Paid  pronounced  of  the  Saints 
and  holy  Brethren,  who  received Chrift,  andfo 
are  m.yftically  united  to  him,  in  whom  dwelleth 
"  all  Fullnefs,  that  is  Chrifl,  as  in  Col.  2. 10.  And 
ye  are  compleat  in  him,  which  is  the  Head  of 
all  Principality  and  Power. 

Here  it  might  be  eafy  and  proper  to  enter 
upon  Examination  of  thofe  many  Oppofites, 
and  Adverfaries  both  ancient  and  modern,  to 
thofe  Truths  which  we  have  in  this  Work,  I 
hope,  not  only  propofed,  but  in  fome  Meafure 
cleared,  both  by  Scripture  and  Reafon,  but  I 
fliail  wave  them  :  Purpofmg  by  divine  Plelp, 
only  to  take  Notice  of,  and  obviate  fome  few 
of  thofe  many  lately  revived,  and  fpreading 
with  a  Avift  Pace  over  the  Land.  And  this 
will  fall  in  naturally,  under  the  Ufe  of  Exa- 
mination.    I  am  now  therefore  in  the 

4.  Place  come  to  the  fourth  and  lad:  Part  of 
my  Undertaking,  namely, 

The    APPLICATION. 

The  Improvement  of  thij  Work  fhaliconrid 
of  three  general  Ufes. 

As, 


142  A  Treat'ife  of  Converjion, 

As  I.  Information  :  2.  Examination  aiid  Ex- 
pojlulation  :  3.  Exhort atien.     The 

I.  is  of  Iff  or  mat  ion  :  Here  I  fliall  endeavour  to 
inform  you  of  four  very  important  Points^  viz. 

1.  The  defperate  and  forlorn  Edate  of  an 
unconverted  Perfon. 

2.  The  Impoiiibility  of  our  Recovery  out 
of  this  damnable  Condition,  by  any  Strength  * 
of  our  own,  or  any  Creature  whaifoever, 

3.  The  admirable  Gracioufnefs  of  ahiiighty 
God  in  providing  the  Means,  and  by  them  ef- 
feftually  working  our  full  Deliverance  from  the 
Power  of  Sin  and  Dam.nation. 

4.  Laftly,  iheblelTedEllate  of  Grace  where- 
to he  hath  now  brought  any  of  us,  and  where- 
in he  preferves  us  under  the  Hope  and  Expec- 
tation of  eternal  Glory.  I  befeech  you  to  take 
thcfe  Things  daily  under  your  humble,  and  moft 
ferions  Meditation.     And 

I.  The  defperate  and  forlorn  Eftate  of  an 
unconverted  Perfon.  It  is  impoffibie  thatfuch 
an  one  fliould  ever  be  happy  :  For  the  whole 
Tenor  of  the  Gofpel  declares  his  unavoidable 
Mifery.  God  mufi:  change  the  Covenant  of 
Grace,  blot  cut  all  his  Threarnings  in  Scrip- 
ture, proclaim  himfelf  unwife  in  his  Admini- 
ilrations  before  it  can  be  otherwife.  Know 
you  not,  faith  the  Apofile,  that  the  Unrighteous 
/ball  not  inherit  the  Kingdo?n  of  God  ?  Be  not 
deceived  :  Some  underf.and  by  Unrighteous, 
11  r: righteous  Nature,  as  well  as  unrighteous 
Ac)s.  Tliere  can  be  no  Fitnefs  for  Heaven, 
v/here  there  are  onlv  Preparations  for  Hell. 
The  Apcftle  Paul  defcribes  the  miferable  Con- 

'•.    dition 


Faith  and  Jvjfljjlcatwiu  143 

dition  of  fuch  in  a  very  lively  and  emphatical 
Manner,  in  Eph.  2.13.  They  are  w'thoiit  Chrijiy 
Aliens  from  the  Common  H'^eahh  of  IfraeLindSt  ran- 
gers from  the  Covenants  of  Promife^  ba^^ing  no 
Hope,  and  without  God  in  the  World.  Buc  alas, 
how  apt  are  Men  to  delude  theiTifcives  with 
Hopes  of  Mercy  in  a  State  of  Sin  ?•  Self-flat- 
tery is  one  of  the  ilronged:  Branches,  which 
grows  upon  the  Pride  of  Nature.  -Men  wal- 
lowing themfelves  in  their  Sins  may  with  far 
greater  AfTurance  promife  themfelves  a  King- 
dom and  Crown  in  this  World,  than  an  Ad- 
milTion  into  Heaven,  with  their  old  Man ;  there 
mud  be  afcripping  off  this  before  Men  can  en- 
ter in  at  the  firait  Gate  'which  leadeth  unto  Life, 
ChrilT:  the  eternal  Truth  hath  paTed  his  Word 
for  it  ;  and  hisWord  will  ftand  nrm  againilall 
prefumptuous  Confidence  whatfoever.  For 
Chriil  muil  be  a  Liar,  and  the  Gofpel  falfe,  if 
ever  there  be  a  Heaven  enjoyed  by  an  oldNa- 
ture.  -  John  3.3.  Except  a  Man  he  born  again, 
he,  cannot  fee  the  Kingdom  of  God.  Except  Fer- 
fons  be  ctianged  in  their  Hearts  and  Principles, 
tliey  can  never  have  any  true  Sliare,  either  in 
the  Kingdom  of  Grace  in  this  Life,  or  in  the 
Kingdom  of  Glory  in  that  which  is  to  come. 
You  know  it  isufual  by  the  civil  Liws  of  Coun- 
tries, that  none  enters  into  thePoileiiion  of  an 
earthly  Kingdom  but  by  the  Right  of  Birth  ;. 
and  for  the  obtaining  of  the  Kingdom  of  Hea- 
ven, there  muil  be  aN^w-Birth,  a  heavenlyRe- 
novation  of  the  whole  Man,  Soul,  Body  and 
Spirit,  to  give  him  a  Title  by  the  wife  and  un- 
4?hangeab!e  Contlitution  of  God  in  the  Gofpel ; 

and 


144  ^  Treatife  of  Converfion^ 

and  to  qualify  him  for  the  Enjoyment  of  it. 
liow  is  it  poiTiblethen  for  any  Man,  after  fuch 
an  AfTerdon  of  our  Saviour,  to  live  under  the 
hearing  of  the  Chriflian  Doctrine,  and  fancy  a 
heavenly  Glory  belonging  to  him  without  a 
heavenly  Nature  ?  The  Apoflle  Paul  reafon- 
ing  principally  on  the  Grace  of  God  in  eiFec- 
tual  Calling  :  Gal  i.  6.  AlTerts,  that  this  Doc- 
trine is  fo  certainly  true,  that  if  an  Angel  from 
Heaven  fl^oiiJd  declare  the  cofitrary^  be  ojght  not  to 
he  believed.  See  V-  8.  Austin  faid  truly  when 
he  delivered  his  Sentim.ent  to  our  prefentPur- 
pofe,  in  the  follov/ing  Words,  Qui  Salutemciii- 
qiiam  promhtit  fine  Chrijlo,  nefcio  an  ille  falutem 
foteft  habere  in  Chrijlo.  That  is,  whofreverpro- 
mifeth  Salvation  to  any  out  of  Chrifl,  1  know 
not  if  he  himfelf  can  have  Salvation  in  Chrifl:. 
2.  The  ImpolTibiiity  of  our  Recovery 
out  of  this  damnable  Condition,  by  any 
Siiength  of  our  own,  or  any  Creature  whatfo- 
ever.  Man  in  all  his  Capacities  is  too  weak 
to  produce  a  faving  Change  in*  himfelf.  The 
New-Birth  is  not  arbitrary  of  the  Will  of  Man, 
or  the  Refuk  naturally  of  a  religious  Education. 
All  the  Power  of  regenerate  Men  in  the  World 
joined  together  cannot  renev/  another.  It 
comes  not  of  the  Blood  of  Men  and  Women, 
n^.r  of  the  Blood  of  Abraham  (which  was  the 
BoafI:  of  the  Jev^s^  We  have  Abraham  fm-  our 
Father)  nor  from  the  Lufts  of  the  Flefli,  nor 
from  a  Power  in  Man's  W^ill^  or  Men's  free  A61 
in  adopting  other  Men's  Children  ;  hut  of  God, 
John  I.  13.  The  whole  Tenor  of  the  Scrip- 
ture fet  forth  Man  exceeding  weak  and  un- 
able 


Faith,  and  Jiijlijication,  145 

•able  to  do  any  Thing  fpiritually  good  :    They 
that,  are  in  the  FleJJ:)  cannot  pie afe  God,  Rom.  8.8- 
i.e.  The  carnal  and  imregeaerace,  neither  they, 
nor  any  Thing  they  do,  is  pleadng  to  God  : 
Their  beil  Works  are  dead  Work,  and  fiikeii 
Sins,  (as  one  exprefTeth  it)  fo  long  as  they  con- 
tinue in  {\iQh  a  State.  To  be  Sinners^  and  to  be 
wichout  vStrength,  is  one  and  the  fume  Thing 
in  iheApoftle's  Judgment,  Rom.  51(5,  8-  While 
"we  were  yet  'uoith out  Strength  ;  afterwards,  'whik 
<we  were  yet  Sinners  ;  i.  e.  in  a  State  of  Sin,  and 
under  the  Guilt  and  Power  of  Sin.     Believers 
in  fome  Senfe  are  (till  Sinners,  i  ^ohn  i.  8.  but 
their  Sins  being  pardoned  and  fubdiied,  t"hey  go 
no  longer  under  that  Denomination.     Sinners 
in  Scripture  are  faid  to  be  thofe  in  whom  Sin 
dwells  and  reigns.    See  ^ohn  9.  31.     Such  we 
were  by  Nature.     Yea  we  were  not  only  Sin- 
ners, but  Enemies  to  God.  'Tis  impolTible  we 
can  have  Strength  of  our  own,  fince  our  firfl: 
Fatlier  was  feeble,  and  conveyed  his  Weaknefs 
to  us  ;  by  the  fame  Reafon  that  its  impoffible 
we  can  have  a  Righteoufnefs  of  our  own,  fince 
our  firfl  Father  finned,  Ifa.  43.  26,  27.  Declare 
that  thou  may  ft  he  juftified.   Thy  fiift  Father  hath 
finned.     There  is  an  univerfal Weaknefs  which 
hath  feized  every  Faculty  :  The  Mind  is  dark, 
Eph.  4.  18.     He  cannot  know,  i   Cor.  2.   14. 
There  is  a  Stoninefs  in  the  Heart,  he  cannot 
bend,  Zech.  7.12.  There  is  Enmity  in  theWill, 
he  cannot  be  fubjeft,  Rom.  8.  7.     As  to  Faith 
he  cannot  beUeve,  John  12.  39.     As  to  the 
Spirit,  the  Worker  of  Faith,  he  cannot  receive, 
that  is,  of  himfelf,  John  14.  12.    Acknowlege 
T  Chriit 


J  46  ATreatife  of  Converfioriy 

Chrift  he  cannot,  i  Cor.  12.  3.  As  to  Praflife, 
he  cannot  bring  forth  Fruit,  John  15.  4.  Every 
regenerate  Man  in  his  firil:  Converfion  is  fully 
fenfible  of  this  univerfal  Weaknefs  in  himfelf. 
Accordingly  this  Poverty  of  Spirit,  or  Senfe  of 
our  own  Emptinefs,  and  Indigence,  is  the  firfl 
Gofpel-Grace  wrought  in  the  Soul,  and  there- 
fore our  Saviour  puts  it  in  the  Front  of  allthofe 
noble  Qualifications  in  his  excellent  Sermon  on 
the  Mount,  as  fitting  Men  for  the  Kingdom  of 
God  ;  BleJJed  are  the  poor  in  Spirit  :  for  theirs  is 
the  Kingdom  of  Heaven.  Mat.  5.  3. 

3.  Thirdly,  The  admirable  Gracioufnefs  of 
Almighty  God  in  providing  the  Means,  and  by 
them  effedlually  working  our  full  Deliverance 
from  the  Power  of  Sin  and  Damnation.  No 
natural  Privilege  under  Heaven  can  entitle  us 
to  the  Kingdom  of  Grace  or  Glory.  TheText 
faith,  that  Nicodenms  was  a  Ruler  in  Ifrae!^  not 
only  born  and  brought  up  in  the  Church  of 
God  ;  but  was  a  Man  of  great  Authority  in  it, 
yet  this  alone  did  not  entide  him  to  the  King- 
dom of  God  :  Moreover  our  Lord  intimxatesto 
him,  that  not  the  choiceil  Privilege  of  that 
Church,  viz.  the  Honour  of  having  the  Law 
from  God's  ovm  Mouth  ;  the  Glory  of  an  out- 
ward Covenant  ;  the  Treafure  of  the  Oracles 
of  God  ;  the  Seal  of  Circumcifion  born  in  the 
Eody,  can  inflate  a  Man  into  that  Felicity. 
Thele  Things  abflracled  from  the  Love  and 
Grace  of  almighty  God  are  infuiiicient  for  fo 
■^liraculous  a  Work  ;  and  therefore  the  whole 
of  Redemption  is  wrapt  up  in  that  oneExpref- 
fion  of  the  Angel's  Song,  Luke  2.  14.     Good- 

^  'Ujilf 


Fait  by  and  yuftification.  '  147 

wi//  towards  Men.  The  Grace  of  God  under  the 
Name  of  his  Love,  is  rendredthe  foleCaufeof 
the  redeeming  Death  of  his  eternal  Son,  and 
what  was  there  in  Heaven  or  Earth,  that  could 
in  fo  fingular  a  Manner,  commend  the  boimd- 
lefs  Love  of  the  eternal  Father,  to  a  perifliing 
World  as  the  Gift  of  his  only  Son  to  be  a  Sa- 
crifice for  Sinners  ?  In  the  Adl  of  infiniteGrace 
he  confirmeth  his  Love  ;   and  by  this  certain 
Sign  he  maketh  it  very  illuflrious  :  And  to  this 
Purpofe  the  Apoflle  applies  it,  Rom.  5.  8.  But 
God  commendeth  his  Love  towards  wx,  in  that  while 
<Ui)e  were  yet  Sinners,  Chrijl  died  for  us.     In  this 
moil  dillinguiiliing  Grace  of  providing  Means 
for  Man's  Redem.ption,  the  Lord  would  not  on- 
ly manifeft  his  Love,  but  afllime  the  Name  of 
Love.    And  by  this  Name  the  Holy  Ghoft  calls 
him  in  Relation  to  this  good  Will  manifefled 
in  his  Son.     i  John  4.  8,  9.     God  is  Love^  in 
this  is  mamfefted  the  Love  of  God  towards  us,  be- 
ca'fe  that  Godfent  his  only  Begotten  into  theWorld^ 
that  we  might  live  through  him.  Again,  the  Lord 
hath  not  only  provided  the  admirable  gracious 
Means  of  our  Redemption  ,•   but  byihem  ef- 
fe6lually  worketh  our  full  Deliverance  from 
Sin  and  Damnation  :   It  is  by  the  Grace  and 
Power  of  God,  we  have  whatfoever  pertains  to 
Godlinefs  as  well  as  Life.     2  Pet.  i.  3.  Accor- 
ding  as  his  divine  Power  hath  given  us  all  Things 
that  pertain  unto  Life  and  Godlinefs  thro'  the  Know- 
ledge of  him  that  hath  called  us  toGlory  andVertue^ 
In  thefe  Words  theApoflle  fliews  whatReafqft 
there  was  to  hope  that  Grace  and  Peace  fliould 
be  multiplied  to  them,  and  perfe6ted  in  them. 


148  A  Treatlfe  of  Converfion, 

viz.  becaufe  God  hath  ah'eady  given  them  all 
Things  pertaining  to  Life  and  Godlinefs.  q.  d. 
He  thac  hath  done  thus  much  for  you,  will  do 
more,  and  finilh  his  Work  in  you.  In  aWord, 
if  you  duly  confider  your  changed  Natures,your 
pardoned  Guilt,  your  fliining  Comfort,  your 
quelled  Corruptions,  the  flan  ding  of  your  tot- 
tering and  reeling  Graces,  thefe  are  iufficient 
to  preferve  a  Senfe,  arid  prevent  a  f'orgetful- 
jiefs  of  the  admirable  Grace  of  God  which 
hath  appeared  in  providing  Means,  and  deli- 
vering wretched  Man  from  Sin,  and  juflly  de- 
ferved  Damnation.  God  beQ:ows  our  Salvati- 
on, and  works  it  by  his  own  Scrength  ;  and 
therefore  both  are  joined  together  in  thePro- 
phec's  Song,  Ifai.  12.  2.  The  Lord  is  iw^ Strength 
and  my  Salvation. 

4.  lafl:ly,The  blefled  Eflate  of  Grace  where- 
to he  hath  now  brought  any  of  us,  and  where- 
in he  preferves  us  under  the  Hope  and  Expec- 
tation of  eternal  Glory.  It  is  the  Happinefs 
of  the  Soul,  to  be  reduced  to  its  true  Centre, 
to  be  reinflated  in  an  unfpotted  Nature,  tore- 
turn  to  a  due  Refpe6l  to  thofe  Ends  for  which 
it  was  made,  to  have  the  Underftanding  con- 
verfant  about  the  lovelieft  Objeft,  the  AVill  in- 
clined to  the  mofl:  amiable  Goodnefs,  and  the 
i\ffeclions  fixing  m.ore  and  more  upon  it,  and 
growing  up  with  it.  It  is  indeed  the  highefl 
Excellency  to  live  the  Life  of  God,  to  have 
the  Image  of  God  wrought  upon  you,  and  your 
Souls  conformed  to  his  Holinefs.  As  it  is  ex- 
cellent fo  it  is  honourable,  it  is  the  mofl  hon,* 
curable  Relation  that  you  can  poiTibly  arrive 
*  to  : 


Faith  and  Jiijlificatlon,  149 

to  :  'Tis  more  Honour  to  be  a  New- Creature 
in  Rags,  than  a  carnal  Prince  in  Purple,  tho* 
the  greatell  in  the  World,  for  you  wiH  then 
be  fettled  Heu's  of  a!l.thePromifes.You  will  be 
more  allied  to  Jefas  ChriO:, .  by  the  inward 
Formation,  of  him  in  your  Hearts  than  the  blef- 
fed  Virgin  by  the  Conception  of  Chrillin  her 
Womb,  Luke  11.  27.  She  was  more  happy 
by  partaking  of  Chrid  in  her  Heart  than  by 
conferring  a  Flefh  on  Chrifh  from  her  Body. 
Again,  there  is  great  Pleafure  in  this  State  : 
There  is  no  State  without  a  Pleafure  pertain- 
ing to  it  ,*  Pleafures  of  Senfe  belonging  to  a 
Life  of  Senfe,  intelle6tual  Pleafures  to  a  Life 
of  l^eafon.  Divine  Pleafures,  to  a  divine  Na- 
tere.  All  the  F/ays  of  PFifdom  are  JVays  of 
Tkafantnefs.  Pro  v.  3.  17.  This  is  the  Crown, 
Glory  and  Sweetnefs  of  all  other  Principles  ; 
the  Sons  of  God,  not  only  have  Grace  ,•  but 
tliey  are  eilabliflied  in  it  ;  and  therefore  the 
Allurance  of  this,  makes  Believers  come  to  Sion 
"vjith  Songs  and  everlajiing  Joy  upon  their  Heads. 
The  Manner  whereby  we  fland  is  different 
from  the  iVl'anner  of  Adanis  ftanding  ;  he  ftood 
in  Dependance  on  his  original  Righteoufnefs, 
which  being  once  lofl,  all  the  original  Ver- 
tues  depending  on  that  were  loft  with  it.  Our 
State  is  fecured  in  higher  Plands.  Chrift  is 
made  unto  us,  as  i  Cor.  i.  30.  fFifdom,  Righ- 
teoifnefs,  Sanctification  and  Redemption.  He  is 
made  all  thofe  to  us,  not  we  to  ourfelves.  A- 
dam's  Life  v/as  hid  in  himfelf,  ours  v/ich  Chrifi 
in  God,  Col.  3.  3.  Adam  was  uixlet  a  mutable 
•  CcvenanC;  and  we  under  an  cverlafting  one. 

True 


ijo  A  Treatife  of  Converfion, 

True  Believers  in  this  Life,  fland  upon  as  good 
Terms  as  the  whole  Ailembly  of  the  Firft-born, 
and  upon- a  furerFoundation  than  any  particu- 
lar Cnurch.  Pfal.  125.  i.  They  that  truft  in 
the  Lord  floall  be  as  Mount  Sion  which  cannot  he 
renwoed,  bii$  abides  forever.  I  come  now  to  the 
2.  Ufe,  viz.  of  Examination.  In  the  Profe- 
cution  whereof  I  fliall  enquire 

1.  What  fpecial  Rule  or  Standard  the  Con^ 
verfion  of  a  Sinner  is  only  to  be  tried  by  ? 

2.  Examine  the  Fafts  alledged  by  the  Ad- 
vocates of  the  New-Light-iMen,  as  fare  Evi- 
dences of  their  peculiar  Work,  as  to  theGood- 
nefs  thereof ;  and  Ihew  them  to  be  no  more 
than  Hypccrices  may  have. 

3.  Examine fomeTeiiets  of  theNew-Scheme 
Men,  their  Skill  in  applying  feme  Scripture 
Grounds,  on  which  they  would  build  their  Te- 
nets, and  advancing  Arguments  to  maintain 
the  general  Goodnefs  of  their  Work. 

4.  In  the  Spirit  of  Meeknefs  expoftulate 
briefly  with  our  Brethren  concerning  their  rafh 
and  rough  Treatment  of  all  thofe,  who  do  not 
forthwith,  take  up  in  the  grofs  with  whatever 
they  are  pleafed  to  proje6l,  and  propofe  as 
Points  to  be  believed  ;  and  Matters  to  beprac- 
tifetl.     I  fhall  enquire 

I.  What  Rule  or  Standard,  the  Converfion 
of  a  Sinner  is  only  to  be  tried  by  ?  The  Rtile 
mod  generally  infifled  on  by  our  New-Light- 
.Men,  (  efpecjally  ahe  Night-Difciples)  is  the 
Light  which  they  now  pretend  to  have  within 
themfeives  ;  and  the  Guife  of  their  Party  ; 
^jieir  Wifdom  feems  to  fland  mugh  in  this, 

viz. 


Faith  and  Juftification.  151 

Xiz.  in  contemning  and  defpifing  others  inCom- 
parifon  of  themfelves  ;  the  Meafares  they 
take,  for  the  moll  Part,  are  thefe,  they  meafure 
themfelves  by  themfelves  ;  and  compare  them- 
felves amongll  themfelves,  that  is,  with  Birds 
of  their  own  Feather,  fuch  as  are  like  unto 
themfelves,  and  of  their  own  Faction  and  Par- 
ty ;  which  no  wife  Men  would  do.  When  cor- 
rupt Teachers  had  invaded  the  Peace  and  Pu- 
rity of  the  Church  of  Corinth^  the  Apoflie 
throws  the  fame  Refle6lioa  upon  them,  and 
purgeth  himfelf  from  their  Manners,  2  Cor. 
10.  12.  For  'we  dare  not  make  ourf elves  of  the 
Number^  or  compare  our/elves  with  Jome  that  com- 
mend themfelves^  &c.  Thus  Men  fail  greatly 
in  choofing  the  true  Dire6lion.  Some  are  gui- 
ded by  their  own  private  Conceit,  fome  by  the 
Guife  of  the  Times,  fome  go  with  the  Drove, 
are  carried  with  the  Multitude  ;  but  I  befeech 
you  to  confider,  that  the  Lord  hath  not  pro- 
mifed  aBlefling  to,  but  indeed  curfeth  the  Fan- 
cies of  Men's  own  Hearts,  and  giveth  a  Wit^- 
fmg  only  to  the  obedient  yielding  to  his  own 
Ordinance.  Ciirfed  he  the  Man  (faith  the  Scrip- 
ture) that  maketh  Fleflo  his  Arm,  and  mthdrav:- 
eth  his  Heart  from  the  Lord^  Jer.  17.  5.  The 
Word  of  God  is  the  only  fure  Rule  to  meafure 
ourfelves  by,  this  is  the  only  impartial  Friend 
we  can  flick  to,  and  therefore  it  ought  to  be 
made  our  main  Counfellor.  The  Word  is  the 
Principle  whereby  Grace  is  wrought,  and  it  is 
the  only  Rule  and  Mean  whereby  Grace  is 
known.  The  Word  is  that  whereby  we  mufl: 
judge  of  Do6lrine,  To  the  Lave,  and  to  the  Tcf- 

timony 


152  A  Treatise  of  Converfion^ 

timony  (fliith  the  Prophec)  La.  20.     If  an  An- 
gel from  Heaven  (peaks  any  other  Thing,  than 
what  God  hath  delivered,  heis'not  to  be  heard. 
'Tis  alfo  the  Rule  vv^iereby  we  mufl  judge  of 
Graces.     If  Confcience  fpeak  any  Thing  for 
a  Man's  Comfort,  that  is  not  according  to  the 
Word,  'tis  to  be  filenced.     If  Confcience  pre- 
fents  us  with  any  Thing  as  a  Grace,  that  will 
rot  (land  to  the  Trial  of  God's  Word,  *tis  to 
be  rejected  in  that  Cafe.     The  Word  is  the 
.  Touch-Stone  of  all  religious  Do61rines    and 
PraClifes,  to  that  only  they  are  to  be  brought, 
to  fee  if  they  be  counterfeit  or  currant  Coin. 
By  this  as  the  mod  fure  Rule  we  are  to  try, 
as  our  own,    fo  other   Men's  Spirits.      The 
Scripture  Beam  is  like  a  Sun-Beam,  it  will  dif- 
cover  the  mofi:  inward,  and  the  mofl  minute 
Ifiing.     The  Word  of  God  is  a  moft  nice, 
exaft,  and  critical  Judge,  difcerning  the  Gra- 
vity and  Rcclitudc  of  the  Thoughts,  it  dif- 
covers  anddiftinguiflies  them  as  they  are  ;  and 
is  capable  as  a  Judge,  to  charge  and  difcharge 
as  its  Author  will  by  it.     Itdifcovers  the  mofl 
inward,  clofe,  fecret  and  conflant  Motions, 
both  fpeculative  and  pra6lical,  of  the  Soul  of 
Man  infeparably  united  to  the  Heart,  and  one 
-.ith  another,  whether  they  areOpinions,Con- 
ceptions,  Refolutions,  or  Decrees,  fo  fubtile 
and  fo  fecret,  as  who  can  know  them  but  who 
made  the  Heart.     Such  is  the  trying  and  dif- 
cerning Power  of  the  Word,  as  the  Apoflle  ve-^ 
rv  particularly  defcribes,  Heb.  a,  12.     For  the 
Word  of  God  is  quick  md  poivcjful,  and  /harper 
than  any  two-edged  Svccrd^  piercing  e"ccn  to  thedi- 

•ijiding 


Faithy  and  Jufiification.  153 

vld'mg  a/under  of  Soul  and  Spirit,  and  of  the  Joints 
and  Alarrow,  and  is  a  Difcernei'  of  the  Thoughts , 
and  Intents  of  the  Heart.  This  Word .  which 
we  preach,  and  you  read  and  hear  mull  try  us  aC 
the  lafh  Day  ;  for  it  is  to  be  the  Rule  of  the 
lafl  Judgment,  to  Salvation  or  Condemnation  : 
And  therefore,  what  elfe  can  be  fo  good,  and 
fuitable  a  Rule  of  our  felf,  Judgment?  It  is 
indeed  a  rich  BlefTing  to  find  our  Hearts  fea- 
foned  and  filled  with  the  Graces  of  the  Spirit 
of  God  ,*  but  then  one  Grace  mufl  noc  be  tri- 
ed by  another  but  by  the  Word.  Our  Hearts 
when  in  the  moil  holy  and  exalted  Frames,  are 
liable  to  infinite  Miftakes  ;  accordingly  the 
wife  Man  from  his  own  Experience  proclaims  ; 
he  that  trufteth  his  own  Heart,  is  a  Fool, 
Proz;.  28.  26  Thus  of  the  Rule  or  Standard  of 
Examination. 

2.  Hhall  examine  the  Fa6ls  alledged  by  their 
Advocates,  as  fure  Evidences  of  the  Goodnefs 
of  the  Work  of  the  prefent  Day  :  and  fhew 
them,  to  be  no  more  than  Hypocrites,  and 
Counterfeits  may  have,  who  are  not  yet  made 
the  Subjefts  of  faving  Grace,  nor  blefTed  with 
a  Principle  of  fpiritual  Life.  All  the  Fa6ls  that 
have  been  publifhed,  and  which  we  have  hi- 
therto feen  ;  are  not  more  and  better  than 
what  hath  been  often  obferved  in  many  who 
have  been  under  the  Checks  of  a  natural  Con- 
fcience  and  the  Principles  of  moral  Vertue. 
But  from  fuch  only  the  fpiritual  and  faving 
State  of  the  Soul  can  never  be  determined. 
Morality  is  indeed  to  be  valued,  'tis  a  comely 
Thing  among  Men,  a  Beauty  to  humaneSoci- 
V  eties- 


154  ^  Treaufe  of  Cofiverfion, 

eties,  Satisfa61:ion  to  natural  Confcience,  Secu- 
rity to  the  Body,  Example  to  others  ;  Men 
are  to  be  applauded  for  it,  and  encouraged  in 
it.  But  Morality  is  not  Converfion,  or  the 
New  Creature  ;  that  is  moral  Honefly,  and 
Freedom  from  grofs Vices,&c,  but  O  how  ma- 
ny upon  this  Account  think  themfelves  New- 
Creacures,  who  are  yet  deeply  under  the 
Image  of  Satan  ;  and  though  they  have  blown 
off  fome  Dull  from  the  Law  of  Nature,  yet 
never  had  a  Syllable  of  the  Law  of  Grace 
written  in  their  Hearts  ?  Nay  the  Image  of 
the  Devil  may  be  more  deeply  engraven  in  a 
Souljwhofe  Life  is  free  from  an  outward  Taint, 
Prophane  Men  exprefs  more  of  the  Bead,  a 
civil  and  moral  Converfation  may  have  more 
of  the  Devil  and  Serpent  within,  in  fpiritual 
Wickednefs.  This  being  premifed,  let  us  now 
examine  particular  Fa6ls  briefly.     And, 

I.  That  they  are  advanced  to  a  great  De- 
gree of  Knowledge  in  divine  &  fpiritualThings. 
This  may  eafily  be  granted  ,*  and  it  ought  as 
readily  be  acknowledged,  that  as  the  Apoflle 
lays  down  this  as  one  of  thofe  Attainments 
that  an  unregenerate  Man  may  have,  and  yet 
be  an  Apoflate,  Heb.  6.  4.  They  may  be  once 
etiUghtned,  tajle  of  the  heavenly  Gift,  and  7nade 
Partakers  (f  the  Holy  Ghojl,  neverthelefs  re- 
main flili  in  the  Scare  of  LTnregeneracy.  Per- 
fons  may  come  to  a  clearerKnowledge  of  Gof- 
pe!  Trurhs  than  before  ;  they  may  fee  with  a 
rtrw  Light  fpiritual  Things,  and  have  the  Mind 
raifed  up  to  fuchObjeiSls  as  they  knew  not  be- 
fore ;  bLir  y^:  may  have  no  new  Eyes  or  Un- 
der ftandingi^ 


Faith,  and  Jufiification.  155 

derflanding  given  them,  and  fo  are  but  as  De- 
vils like  Angels  of  Light.  A  natural  Man 
may  be  raifed  to  a  great  Pitch  of  Attainments 
and  yet  not  have  his  Nature  changed.  This 
is  evident  in  Socrates  who  died  for  owning  the 
Unity  of  the  Deity  ;  and  the  Scribe  who  was 
near  the  Kingdom  of  Heaven,  Mark  12.  34^ 
And  'vohen  Jejus  /wj)  that  he  anfwered  difcreetly, 
he  /aid  unto  him,  thou  art  not  far  from  the  King^ 
dom  of  God.  He  who  once  rightly  underftands 
the  Law  of  God,  and  hath  cad  off  that  filly 
Fancy  of  thinking  to  pleafe  God  with  ritual 
Things,  hath  made  a  great  Proficiency  under 
the  Law  asaSchool-Mafiier,  who  if  rightly  un- 
derflood  will  fiiew  him  the  Need  of  another 
Righteoufnefs  than  his  own  wherein  to  appear 
before  God.  Again,  the  Scribe  applauds  our 
Saviour  as  having  faid  the  Truth,  and  confefi!^ 
ing  that  the  fulfilling  of  thofe  Cardinal  Pre- 
cepts, which  our  Lord  mentioned  was  more 
than  all  Sacrifices  and  Burnt- Offerings  ;  here- 
in he  was  orthodox,  agreeing  with  what  Samuel 
the  Man  of  God  had  long  fince  told  Saul,  Thai 
to  obey  'was  better  than  Sacrifice,  and  it  needs 
mufi:  be  fo,  feeing  that  all  the  true  Value  of 
Sacrifices,  lay  in  the  Obedience  by  them  gi- 
ven to  the  Will  of  God.  Upon  the  Scribes 
difcreet  Anfwer,  our  Lord  tells  him,  he  was  not 
far  from  the  Kingdom  of  God  ;  as  if  there  were 
but  a  Step  between  his  prefent  Frame  ;  and  3 
State  of  Grace ;  but  we  do  not  read,  that  I  know 
of  that  ever  he  got  over  that  Step.     That 

2,  There  appears  not  only  great  Trouble, 
and  Concern  ;  but  alfo  alternately  much  Com- 
fort 


15^  A  Tredtife  of  Converjion, 

fort  and  Peace  of  Confcicnce  in  thofe  who  are 
under  the  Operations  of  the  Spirit  fo  diffufive 
of  its  Influences  at  this  Day.  But  this  cannot 
be  a  diflinguilhing  Mark  of  its  being  a  Spirit 
of  fandlifying  Grace,  and  true  Converfion. 
Thefearenot  Attainments  which  anaturalMan 
cannot  encompafs.  (i)  Unregenerate  Men, 
many  Times  lie  under  the  Regrets  and  Trou- 
bles of  Confcience.  'Tis  not  Trouble  of  Con- 
fcience  that  is  the  Attainment  wherein  true 
Grace  doth  confifl.  By  his  Confcience  you 
hear  C^fw  that  primitive  Reprobate  crying  out, 
my  Punifhment  is  greater  than  I  can  bear.  Nor 
could  J^udas  find  out  any  other  Way  to  flifle 
his  Confcience,  but  by  twitching  his  Neck  in 
a  Halter.  The  Confcience  of  the  worll  of 
Men  will  not  always  digefl  Mire  and  Dirt,  but 
fometimes  throw  it  up.  ^udas  falls  intoaDif- 
trefs  of  Confcience  for  what  he  had  done^  he 
repented  himfelf ;  and  brought  again  the  thir- 
ty Pieces  of  Silver  to  the  chief  Priefts  and  El- 
ders, and  went  and  hanged  himfelf.  Hence 
it  is  plain  that  all  Repentance  is  not  faving, 
nor  doth  allConfeffion  of  Sin  obtain  Remiflion. 
^iidas  repents,  &confefleth  he  hadlinned,  and 
his  particular  Sin,  in  betraying  an  innocent  Per- 
Ibn.  The  Confcience  may  be  defiled  when  it  is 
not  feared ;  it  may  be  awakened  when  it  is  not 
fanftified  ;  a  filthy  Puddle  may  be  ftirred  as 
well  as  a  clear  running  Stream,  the  Confcience 
may  work  Terrors  and  Horrors,  where  the 
Spirit  of  God  never  wrought  true,  fanftifying 
Grace.    (2)  A  natural  unregenerate  Man  may 

fometimes. 


J'aith,  and  Jiijlificat'ion,  157 

fbmetimes,  have  Peace  and  Qiiietners  of  Con- 
fcience.  'Tis  not  rare  to  meet  with  thofe  at 
this  Day,  who  talk  as  they  did,  Dent.  29.  19. 
And  it  come  to  pafs  ivhen  he  heareth  the  ft^ords  of 
this  Ciufe,  that  he  hlefs' himfelf  in  his  Heart,  fay- 
ing, I  pall  have  Peace  thoiigb  I  ivalk  in  the  Im- 
agination of  my  Hearty  &c.  It  is  very  ufual 
with  diflracled  Perfons  thus  to  fancy  tliem- 
felves  Princes  and  great  Perfons,  v/hen  indeed 
they  are  but  wretched  and  miferabie  Spe6lacles, 
nay  they  fancy  themfelves  to  be  rich  v/heii 
they  have  nothing  of  real  Riches,  Hke  that 
delirious^^f/;^/zw72  daily  fetting  himfelf  on  anEmi- 
nence  to  take  a  Profpe6t  of  theHarbour,  pleafed 
himfelf  wich  imagining  that  all  the  Ships  which 
pafTed  &  repafTed  that  Port  were  hi^  ov/n^fo  do 
fpiritual  mad  iNJen  ;  &  as  the  Devil  appropriates 
to  himfelf  all  the  Glory  of  the  Earth;  ^o  thefe 
look  upon  Pleaven,  and  the  Glory  of  it,  and 
boldly  call  it  all  their  own.  Thus  by  applying 
Lenitives,  they  give  themfelves  fomie  Eafe  for 
the  prefent  ;  and  by  a  fuperncial  skining  over 
the  Sore,  while  the  Corruption  is  in  it,  or 
Stupefa6lives,  making  themfehes  fenfelefs  not 
feelifig  their  Paiuy  faying  Peace,  Peace,  "ujben 
there  is  no  Peace,  Jer.  (5.  14. 

3.  The  Affeclions  may  be  Rveedy  moved, 
and  raifed  to  uncommon  Raptures  and  Extacies 
(as  is  to  be  obferved  frequently,  in  thofe  who 
are  occupied  with  the  prefent  Dav's  Work)  e- 
vcn  in  an  unregenerate  Man  :  Therefore  are 
not  to  be  looked  upon  as  certain  Evidences  of 
true  fan6tifying  Grace.  Our  Saviour  compaif- 
cth  the  natural  Man  to  llony  Ground,  which 

received 


158  A  Treatife  of  Converfioyi, 

received  the  Seed,  fo  the  natural  Man  heareth 
the  Word,  and  anon  with  Joy  receiveth  it.  A- 
non,  i.  e.  prefently  as  in  the  Original,  a  fud- 
den  PalTion  furprizeth  fuch,  which  is  but  like 
the  overflowing  of  a  Brook  which  is  quickly 
down.  The  Word  of  God  (  as  fome  other 
Objedb)  dotli  often  on  the  fudden  afte6l  fome 
Perfons  in  whom  it  doth  not  take  up  any  deep 
Root.  Herod  (we  read)  is  faid  to  have  heard 
John  the  Baptijt  gladly.  And  Ahah's  Humiliati- 
on was  fo  great,  that  God  takes  fpecial  Notice 
of  him.  I  Kings  21.  See  hisCharadter  Verfe 
25.  But  there  was  none  like  unto  Ahab,  ^vohich 
did  fell  himfclf  to  ijoork  fVickednefs  in  the  Sight 
of  the  Lord.  What  then  ?  Had  he  never  any 
Remorfe  ?  Yes,  the  Lord  gives  Teftimony 
to  it,  Verfe  29.  Seefi  thou  how  Mab  humbkth 
hinfef  before  me  ?  How  often  are  ail  Sorts  of 
Perfons  taken  up  with  new  Things,  fometimes 
the  Novelty,and  the  Strangenefs  of  them,  may 
affecl  them.  And  it  would  be  flrange  indeed, 
if  fome  good  AfFe6lions  were  not  Hirred  up  in 
Men,  fometimes  from  the  affe6ting  Nature  of 
fpiricuai  Objedls  themfelves.  Again,  Affe6lions 
may  be  much  moved  by  the  Art  and  fuperior 
Skill  and  Dexterity  of  others,  this  is  evidentin 
fame  that  teach  theWord ;  they  are  regarded  by 
many  Men  as  a  skilful  Mufician,  who  to  a  well 
tuned  Inflrument  hath  fung  the  Praifes  of  Ver- 
tue,  or  of  vertuous  Men  ;  it  pleafeth  their 
Ear,  but  it  doth  not  frame  their  Hearts  and 
Life  to  Vertue.  The  Jews  of  old  loved  and 
admired  the  Prophet  Ezekiel  for  his  eloquent 
l.amentation,  and  Reproof  of  their  Enemies, 


Fa'ithy  and  Jujlificatm.  i^c) 

and  for  foretelling  that  they  fiiould  fall, 
and  faying  nothing  againfl:  them  and  their 
Sins  for  three  Years  pail.  Ezek.  33.  %2.,  And 
loy  thou  art  to  them  as  a  very  lovely  Song  :  Biic 
when  he  exhorts  or  diifwades  them  to  Duty, 
or  from  Sin,  they  will  hear,  not  do.  Perfons 
may  fometimes  have  their  Judgments  gratified 
with  the  Learning  and  Abilities  difcovered  in 
divine  Difcourfes,  and  their  Aife6lions  (lirred 
up  with  the  eloquent  and  pertinentUtterance  of 
it  ;  but  though  the  Affeclions  may  thereby  be 
put  in  Motion,  yet  is  it  not  a  certain  Evidencfe 
of  fpiritual  Affe6lions  in  us.  '   ,.  ■. 

4.  ^  We  are  told  that  the  Spirit  that  is  fo 
«  much,  and  fuccefsful  in  doing  now,  convin- 
'  ces  them  of  th^Dreadfulnefs  of  Sin,  and  of 
*  their^own  guilty  and  miferable  State  by  Na- 
'  ture.*    Thefe  Things  an  unregenerate  Man? 
may  be  convinced  of,  when  lie  hears  fo  much 
fpoken  of  the  Beauty  and  Excellency  of  Ho* 
linefs  :  He  is  convinced  in  his  Judgment  that 
thofe  Things  are  true,  viz.   That  without  Holi- 
nsfs  no  Man  [ball  fee  the  Lord.     And  when  he 
is  thus  convinced  of  this,  it  will  make  him 
break  out  into  Pangs  of  Affe6lion  wifliingfor 
Grace  and  Happinefs.     Very  many  ftill  in  a 
State  of  Unregeneracy,  wifli  with  Balaam  to 
die  the  Death  of  the  Righteous y  and  that  their  lafi 
End  might  be  like  his,     Jt  is  not  unufual  with 
very  wicked  and  rebellious  Men,  to  make  o- 
pen  Remonflrance  of  Obedience  to  the  Lord, 
nay  they  are  apt  to  promife  a  perfeft  Obedi- 
ence to  God's  Will,  whether  grateful,  or  un- 
"grateful  unto  them,  and  thev  further  declare 


l6o  A  Treaufe  of  Converfion, 

a   Conviclion,    if  they   did  it,   it    fliould  be 

well   with     theni,    according  to  that,   Deut. 

5.  ig.     VViiich  me  we  til    the    mighty  Power 

of  Luir--  in  unregenerate  Hearts,  and  mighty 

Operation  of  the  evil  Spirit,  in  the  Children 

of  DJobedience,  Epef.  2.   3.     That  although 

they  be  convinced  that  if  they  did  obey  the 

Voice  of  God  it  would  be  well  with  them,  yet 

they   will  not  d<i  it   in  Things  which   they 

have    a   Power    to   d©.'    A;  pregnant  Exam- 

,ple  hereof  we  have  inxlipfe  v/icked  Men  that 

came  to  th^  Prophet  declaridg 'their  high  Re- 

folutions  of  Obedience,  jef.'4^.  5,  6.     Thc\^ 

faid  the  Lord  be  a  true,  and  faithful  IVitnefs  he- 

t'Wi^en  usy  if  ij^e  do  not  according  to  all  Things  for 

which  the  Lord  thy  God  floalljlfend  thee  to  us,  S'c. 

.••^^.'.'It  is  faid  that  there  isa  manifefl  Change 

-fwrought  in  the  Lives  of  thqfe  who  are  under 

..the  Operations^f  the  diffufive  Spirit  that  is  at 

^Vork^at  this  D^y.  It  is,  trtie;,  that  there  feems 

to  be  a  great  Change^'ft  the  Lives  of  many  ; 

but  it  is  as  true  that  even  as  great  Change  may 

be  in  the  Lives  of  unregenerate  Perfons.  Pro- 

felTors  may  efcape,  and  forfake  the  grofs  and 

outward  Pollutions  and  Defilements  that  they 

were  drenched  within  their  Lives, but  yet  no 

pure.  Heart  or  divine  Nature  wrought  in  them. 

2  Pet.  2.  20.   For  if  after  they  ha've  efcaped  the 

Pollutions  of  the  World,  through  the  Knowledge  of 

the  Lord  and  Saviour  Jcfus  Cbrijt,  they  are  again 

intangled  therein^  i^c.     Unregenerate  Perfons 

may  have  fuch  a  Knowledge  of  Clirift  as  brings 

with  it  an  outward  Reformation  of  Life,  tho' 

it  do  not  piu'jfy  the  Heart.     That  Reformati- 

cn 


Faith,  and  J'tiflification,  i6t 

oil  of  Life  that  only  frees  us  from  Debauch- 
ednefs,  falls  vaftly  fliort  of  a  true  faving 
Change ;  this  is  that  which  as  in  Times  pad  fa 
(I  fear)  many  at  this  Day  footh  up  themfelves 
when  they  look  back  upon  the  very  wicked 
Extravagancies  of  the  former  Part  of  their 
Life,  how  monftroufly  they  have  mifpent  the 
Prime  of  their  Years  in  riotous  Living,  inDrun* 
kennefs,  Lhicleannefs^  and  Blafphemies,  and 
now  they  find  themfelves  deadned  to  thefe 
Sins,  and  are  become  Men  of  Chaftity,  Tem- 
perance^ Sobriety  and  found  Speech,  whence 
they  prefently  conclude,  that  ij9  great  a  Change 
cannot  be  made  on  them  any  other  Way  thaa 
by  the.  effectual  powerful  fandlifying  of  the  holy 
Ghofl.  But  yet  there  may  be  no  Work  o£ 
Regeneration  wrought  in  them.  This  is  very 
evident  at  leaft  in  two  Examples  ;  one  is  the 
young  Man  in  the  Gofpei  ;  who  in  his  own 
Conceit  had  fo  weH  pef formed  his  Task,  thaC  >- 
he  defired  our  Lord  to  fet  him  a  new  otie  ; 
Mat.  19.  20.  The  young  Man  faith  unto  him,  all 
thefe  Things  have  Iliept  from  my  Youth  up  ;  what 
lack  I  yet  ?  Chrift  told  him  he  wanted  one  ^ 
Thing,and  the  principalThing. i.e. Love  toGod 
above  his  great  Poflellions.  Luke  18.  22.  The 
other  is  that  of  Paul,  before  his  Converiion^ 
touching  the  Right eoufnefs  'which  is  in  the  Laljsh^ 
*Lvas  blamelefs,  Phil.  3.  (5.  Pie  was  in  the  Eye  of 
Man,  of  ablamelefs  Converfation  :  Men  could 
not  tax  him,- he  had  behaved  himfelf  confcien- 
ciouily,  A^s  23,  I.  He  lived  in  all  good  Con- 
fcience  before  God,  even  before  he  was  made 
^  New- Creature  by  the  mighty  Power  of  God* 
W  "  Thefe 


I  ^2  ^  J  Treat  if e  of  Comer fiotij 

Thefe  Inflances  ihew  us  how  fdi*  a  Man  may 
go,  that  yet  is  a  great  Way  ihort  of  a  truly 
good  and  fpiritual  State.  He  may  know  that 
nothing  in  this  Life  will  make  him  perfeftly 
happy.  He  may  defire  eternal  Life  and  Sal- 
vation. He  may  go  a  great  Way  in  keeping 
the  Commandments  of  God,  as  to  the  Letter 
of  them.  He  may  come  to  the  Mhiifters  of 
the  Gofpel  to  be  further  inllru6led.  But  here- 
in he  will  fail,  he  will  not  come  to  Chriil,  that 
he  may  have  Life,  but  fancy  he  fhould  do  fome- 
thing  meritorious  of  it ;  and  gain  Heaven  by 
his  own  Induflry. 

6.AftotherFa6t  given,and  held  forth  to  us  as 
a  fure  Mark  and  Evidence  of  Converfion  and 
Regeneration,  is  that  theSpirit  that  occupies  the 
Party,  is  obferved  to  operate  in  fuch  aManner, 
as  to  raife  their  Efleem  of  Jefus  Chrift.  This 
their  fure  Mark  of  Regeneration,  is  equally 
%  common  to  all  Roman  Catholicks,  as  to  fome 
Frotejiants;  mdis2is  diflinguifhing  aMark  of  the 
Spirit  that  operates  in  them,  as  in  any  Proteftant 
confefleth  that JefusChrifl  is  come  in  ijJjeFlefh, 
&c.  I  remember  that  I  have  read,  not  long 
fmce  of  an  Order  of  Friers  ere6led  in  the 
Church  of  Rome,  about  two  Centuries  ago,who 
had  this  Rule  given  them,  to  know  nothing  elfe 
but  Jefus  Chrift,  and  the  Virgin  Mary,  And  it 
appears  in  the  daily  Deportment  of  thofe  of 
the  Romifii  Communion,  that  their  Eileem  of 
the  bleiled  Jefus,  is  raifcd  to  a  high  Degree  of 
Superflition  ;  viz,  in  their  conilant  bowing  at 
the  Name  of  Jefus  ;  carrying  the  Crucifix  a- 
boutthem,  and  bowing  at  that  as  often  as  they 

come 


Faith  and  Jujlification,  i6^ 

come  toSight  of  them;crofring  themfelves  when 
the  Name  Jefus  is  mentioned  in  their  Bieffings 
before,  and  Thankfgiving.  after  Meat,  carrying 
the  Hofl  in  Baskets  exalted  on  Poles  in  great 
Proceffion,  and  kneeling  at  the  Sight  of  that 
as  often  as  they  come  acrofs  it  in  their  Streets. 
7.  It  is  alledged  that  the  Spirit  occupying 
the  noify  Party,  muft  be  the  good  Spirit  of 
God,  in  that  it  works  in  Perfons  a  greater  Re- 
gard to  the  Word. of  God,  andDefire  of  hear- 
ing and  reading  of  it,  and  other  A6ls  of  Wor- 
fhip.  This  Matter  is  now  out  of  Doubt  ;  and 
the  Reafon  given  why  it  is  fo,  (as  it  is  fre- 
quently faid  by  many  who  now  pretend  to  ex- 
traordinary Infpirations,  and  Revelations)  is 
becaufe  of  the  llrong  Impulfes,  and  Suggefli- 
ons  on  their  Minds  moving  them  to  holy  Du- 
ties.    Here  I  mufl:  put  our  New-Light  Men  in 
Mind  of  two  or  three  Precautions,  As  (i)  That 
they   examine   their  fudden   Suggeflions  and 
Motions  by  the  Word,  and  carefully  fee  what 
Ground  they  have  in  the  Holy  Scriptures ;  and 
that  they  are  not  to  yield  Obedience  to  them 
becaufe  they  are  fuggefted  into  their  Minds, 
but  becaufe  they  find  that  God  hath  comman- 
ded them.     (2)  They  lliould  confider  not  on- 
ly whether  they  be  in  themfelves  good,but  al- 
fo  whether  they  be  now  feafonable,  and  whe- 
ther the  Performance  of  them,  will  not  dif- 
turb  their  orderly  Proceeding  in  the  Ways  of 
Godlinefs,  and  difable  them  from  Performance 
of  fome    other  holy  Duties,  which  in  their 
Chriftian  Prudence  (weighing  all  Occafions  and 
Circumftances)  they  find  for  the  prefentmore 

neceflary 


1(54  A  Treatife  of  Converfion, 

neceffary  and  feafonable,  and  if  they  do  not  to 
give  Place  unto  them.     (3)  That  they  dili- 
gently iludy  the  Holy  Scriptures,  which  will 
teach  them  not  only  what  God  requireth  as 
good,  but  alfo  how  and  when  it  is  to  be  done, 
and  in  what  Order  and  Manner  upon  dueCon-^ 
fideration  of  all  Circumftances.  But  fuch  Pre- 
cautions,  alas,  are  little  heeded  by  many  who 
make  it  now  a  Rule,  that  it  is  impoffible  Satan 
ihould  fpur  Men  on  to  holy  Duties  :  Not  con. 
fidering  that  it  is  notunufual  with  the  Devil, to 
move  the  Soul  to  Evil  under  the  Motion  and 
Appearance  of  Good  :  All  tempted  Souls  have 
an  Experiment  of  this  ;   for  none  is  tempted 
to  Evil  under  the  Appearance  of  Evil :  Evil  as 
Evil  being  what  a   reafonable  Soul  cannot  be 
courted  to,   the  Devil   therefore,    in  all  his 
Temptations  to  Sin,  tho'  his  End  be  to  ruin 
and  deftroy,  yet  appeareth  <is  2x1  Angel  of  Light, 
o  Cor.  1 1. 14.  And  fpurs  on  to  Devotion,  that 
Men  may  do  them  from  ill  Ground,  not  be- 
caufe  God  commandeth  them,  but  becaufe  he 
fu2;geileth  them  :   And  he  backeth  thefe  Mor 
tio^is  with  fervile  Threats    and    fuperflitious 
Fears.     Thus  when  he  feeth  that  they  incline 
TO  Prayer,  he  will  bind  them  to  it  by  fervile 
Necefiity  and  fuperflitious  Fear,  urging  them 
to  pray  as  much  and  often  as  he  fuggefteth, 
and  in  Conclufion  to  negleft  all  Duties  of  their 
jreneral  and  particular  Callings,  and  do  nothing 
clfebut  prav,  becaufe  the  Apoflle  enjoineth,  i 
Their.  5.  17.  To  p-ay  vyithoiit  ceafing  :  Where- 
as the  Chriftian  is  bound  to  perform  religious 
and  civil  Duties  in  th^ir  Seafon,  not  fuffermg 


Faith ^  and  Jufllfication.  x6s 

one  to  jLiflle  ouc  another,  and  is  required  by 
tlie  Apoflle  to  pray,  not  at  all  Times,  bat  up-  ^ 
^n  every  fit  Occaiion,  and  good  Opportunity.  "^ 
So  if  Perfons  be  given  to  the  hearing  of  the 
Word,  then  he  will  move  to  go  as  often  as  he 
fiiggelleth,  and  as  if  they  were  all  Ear,  to  do 
nothing  but  hear,  at  the  fame  Time  laying  a- 
fide  the  Duties  of  their  lawful  Affairs,  andneg- 
le6ling  the  neceflary  Charge  and  Care  of  their 
Families.     Again,  that  he  may  move  them  to 
perform  religious  Duties  diforderly  and  unfea- 
fonably,  eaullng  them  fo  wholly  to  pitch  upon 
one,  as  that  being  taken  up  with  it,  they  may 
be  drawn  to  negle6l  all  others.   Moreover,  he 
inoveth  them  in  the  Duties  of  God's  Woriliip 
to  do  himfelf  Service  ;  fince  they  are  done  at 
his  Suggeftions,   and  not  becaufe  God  hath 
commanded  them.     Finally,  he  hereby  accuf- 
tometh  Perfons  to  be  at  his  Service  and  Com- 
jiiand,  by  yielding  unto  and  obeying  him  in 
Things  lawful,  becaufe  upon  the  fame  Ground 
he  may  move  them  to  defifl  from  doing  of 
them  when  he  countermandeth,  and  to  do  thofe 
Things  which  are  unlawful,  and  fo  draweth 
them  on  by  thefe  delicious  Morfels  to  fwallow 
Poyfon.     But  here  the  Queftion  may  fairly  be 
put,  that  feeing  we  are  often  Times  and  rnoft 
commonly  moved  and  excited  to  thofe  religious 
Duties  by  the  Operations  of  the  good  Spirit  of 
God,  how  may  we  difbinguiili  thefe  from  the 
Suggeflions  o'f  Satan  ?  I  anfwerthat  we  may 
do  it  by  thefe  Signs  &  Marks :  viz,  (i)The  Sug- 
geflions of  the  Devil,  do  prefs  us  to  thefe  Du- 
ties by  a  certain  violent  NecefTity^  when  not- 

withftanding 


1(55  A  Treatife  of  Converfion, 

withflanding  hereof,   there  is  no  Reafon  of 
them  groundedm  God's  Word,  aH  Circumflan- 
ces  duly  weighed.  (2)  When  the  Performance 
of  thefe  Duties  is  difordered  and  unfeafonable 
m  Refpedt  of  Circumflances,  and  wonted  to 
juftle  out  other  Duties,  in  Refpeft  of  prefenc 
Occafions  more  necefTary  and  feafonable :  But 
then  when  we  are  moved  unto  them  by  God's 
Spirit,  one  Duty  is  a  Help  and  Furtherance  to 
another.  (3)  When  thefe  Suggeflions  and  Mo- 
tions  prefs  upon  us  ceremonial  Circumftances, 
as  the  lime,  Place  and  bodily  Geflures,as  ne- 
cefTary and  eflential  to  the  Service  in  Hand, 
which  are  in  their  own  Nature  indifferent  ; 
and  the  Spirit  of  God  ieaveth  us  free  to  Ufe, 
or  not  to  ufe  them,  as  in  Chriftian  Wifdom  we 
find  them  more  or  lefs  convenient  to  fit  us  the 
better  for  the  religious  Duties  which  are  to  be 
performed.     Thus  you  fee  that  there  is  great 
Necefl]ty  to  a  Chrillian,  of  ufmg  due  Caution 
and  Care  in  diflinguifhing  between  the  Moti- 
ons  and  Suggeflions  of  the  Devil  even  to  holy 
Duties,  and  thofe  of  the  Spirit  of  God  :   For 
thofe  of  the  evil  Spirit  look  very  much  like  to 
thofe  of  the  good  Spirit  of  God.  For  as  there 
is  a  true  Spirit,  that  witnefTcth  to  our  Spirits, 
that  we  are  the  Sons  of  God,  Rom.  8.  16.  So 
there  is  a  falfe  Spirit,  jufl  like  the  true  one, 
witnefTmg  that  they  are  the  Sons  of  God :  Of 
fuch  a  Spirit,  I  apprehend,  our  blefTed  Saviour 
fpeaks,  Mat.  24.  23.  occ     Which  Ihould  do 
great  Signs  and  Wonders,  infom.uch  that  if  it 
were  poffible  they  would  deceive  the  Eleft  of 
God,-  but  he  had  prayed  for  them,  only  they 

mutl: 


Faith,  and  JujUpcation.  i6j 

inufl  alfo  watch  and  take  Heed,  that  they  might 
not  be  cheated  and  deceived  iDy  them.  And 
there  is  great  Danger  of  it,  which  we  may  ea- 
fily  perceive  by  a  fhort  Collation,  or  Compa- 
rifon  of  both  together  in  a  few  Particulars  : 

For  as, 

1.  The  Spirit  of  God  humbles  the  Soul,  fo 
before  Men  fuch  as  have  the  Witnefs  of  the 
falfe  Spirit,  they  are  mightily  caft  down  and 
deje6i:ed  in  Spirit  ;  and  now  they  are  earncfl 
Suiters  for  Eafe  and  Relief,  and  they  refolve  to 
lead  new  Lives,  to  refifl  no  longer,  but  fubmit; 
but  their  Obedience  is  feigned,  Pfal.  66. 3 .  Thro' 
theGreatnefs  of  thy  Power  Jhall  thineEnemies  yield 
themfelves  unto  thee. 

2.  The  Spirit  of  God  in  the  Gofpel  reveals 
Jefus  Chriil  and  his  Readinefs  to  fave  :  So  the 
falfe  Spirit  difcovereth  Chrifl's  Excellency  to 
receive  the  Sinner  if  he  will  come  in  upon  his 
Terms.  Balaam  prophefied  the  Happinefs  of 
Ifrael,  and  by  Infpiration  llieweth  Balak  and  his 
People  the  Glory  of  Heaven  and  God's  People, 
Numb.  24.  5,  9.  &c. 

3.  The  Spirit  of  God  gives  In-fight  into 
Chrifl  and  his  Benefits,  fo  as  the  true  Believer 
is  fweetly  afFcfted  therewith  :  So  the  falfe  Spi- 
rit by  his  common  Devices  and  Collufions,  af- 
fefteth  Perfons,  to  tafle  of  the  Goodnefs  and 
Sweetnefs  of  Jefus  Chrift,  asthofe  did,Heb.6. 
4.  And  it  alfo  makes  them  breathe  out  pafli- 
onate  Admiration,  and  wonder  that  ther\e 
fliould  remain  any  Hope  for  fuch  vile  Wretch- 
es as  they  have  oeen,  and  raifes  fuch  Joy  in 

them 


i68  A  Treatife  of  Coiiverfwn, 

them  as  if  they  were  upon  the  Brink  of  pof- 
leffing  the  Glories  of  the  upper  World. 

4.  When  the  deluded  Soul  is  thus  comfort- 
ed,  after  a  few  Days  of  Horror  and  Wound- 
ing are  paffed,  he  calleth  God  his  Gcd,  and  the 
Lord  Jefus' his  pleafant  and  fweet  Saviour  ,•  and 
now  all  Doubts  and  Fears  are  come  to  an  end 
for  he  is  ineonteftably  fure  of  Heaven  and 
Happinefs.  And  why  ?  Becaufe  he  hath  re- 
ceived much  Comfort  after  much  Sorrow  and 
Diitrefs.  But  let  fuch  know  that  the  Lord  will 
in  due  Time  refute  their  Pretence  of  a  pecu- 
liar Relation  and  Intereft  in  him,  and  tell  them 
what  they  may  expecl,  as  Hofea  8.-  2,  3.  If- 
rael  Poall  Cry  unto  me,  my  God  vJe  hioix)  thee,  Jf- 
rael  hath  caft  off  the  Thing  that  is  good  ;  theE-' 
7temy  floall  purfue  him.  Hence  it  is  plain  and 
evident,  that  mighty  Pretenders  to  Revelations 
and  Infpirations,  and  proud  Boafters  of  high 
Attainments  in  Religion  ;  may  notwithfland^ 
ing,  remain  in  a  State  of  Unregeiieracy,  and 
and  be  miferable,  deluded  Creatures  Hill.  It 
is  therefore  necelTary  before  I  clofe  this  Arti- 
cle to  note  the  Difference  there  is  between  the 
Witnefs  of  each  Spirit,  and  this  may  be  done 
in  two  Words. 

I.  The  falfe  Spirit  makes  a  Man  believe  he 
is  in  the  State  of  Grace,  and  fliall  be  faved^ 
becaufe  he  hath  tafted  of  Chrift,  and  fo  hath 
been  much  comforted  :  But  the  true  Spirit  dif- 
covers  to  a  Man  his  State  is  good  and  fafe,  be- 
caufe he  hath  not  only  tafbed,  but  hath  pur- 
chafed  this  Pearl  of  great  Price,  he  hath  not 
got  aTafte  but  a  faying  Sight  of  Chrift  in  the 

Gofpel, 


Faith,  and  Jiijiification.  169 

Gofpel  which  changeth  the  Soul  into  the  I- 
mage  and  Likenefs  of  Chrift,  from  Glory  to 
Glory  ;  carrying  on  the  Souls  of  Believers  from 
one  Degree  of  Grace  to  another;  making  fuch 
a  glorious  Change  in  the  Heart,  as  Ihall  not  be 
blotted  out  until, a  Soul  come-th  into  thofe Pof- 
feffions  of  Glory  which  God  hath  prepared  for 
his  People.     See  2  Cor.  3.  18.        » 

2.  The  falfe  Spirit  having  given  a  Perfon  a 
Tafte  of  Chrifl,  and  much  Quiet  and  Peace 
therein,  he  is  now  come  to  a  Stay,  without 
Quicknings  to  further  Progrefs  :  but  when  the 
good  Spirit  of  God,  hath  made  a  Soul  to  tafle 
of  the  Love  of  Chrifl,  he  moves  and  excites 
him  to  do  much  for  Chrill^  and  to  do  nothing 
againil:  the  Truth,,  but  for  the  Truth  ;  his  daily 
Addrelles  are  in  thofe  Words  of  Faiil^  A61s  9. 
6.  Lord,  ixshat  wilt  thou  have  me  to  do  ?  Pie  is 
daily  fenfible  of  greatWeaknefs,  and  manifold 
Intirmities,  and  the  Danger  of  ilrong  Attacks 
from  Enemies,  and  therefore  often  cries  out  in 
the  Words  of  Nehemiah,  Chap.  8.  10.  The  Joy 
of  the  Lord  is  our  Strength,  and  in  thofe  of  Da- 
-v/i,    Uphold  me  with  thy  free  Spirit,  Pfal.  51.12. 

Hereto  I  purpofed  to  affix,  or  tack  a  ihorc 
Colleclion  of  thofe  many  Hereticks  who  have 
appeared  in  the  World,  from  the  days  of  pannes' 
and  Jamhres,^  even  unto  this  Day,  and  who  ia 
their  refpe6tive  Periods  have  poifoned  a  great 
Part  of  the  World  with  their  Corruptions  and 
Cheats  of  pretended  Revelations  :  And  have 
given  my  Reader  a  Specimen  of  their  concor- 
dant Motions,  Agitations,  Extacies,  Geftures, 
and  Trancesj  to  diredl  and  caution  himagainft 
X  the 


170  A  Treatife  of  Converfion, 

the  abounding  Enthufiafm  of  this  Day  :  But 
willingly  iupprefs  the  publilhing  thereof,  fince 
I  have  feen  a  Colleftion  of  that  Nature  lately 
publillied,entitled,TheFR£NCHPROPHETs,which 
I  think  is  very  feafonable,  and  worthy  of  every 
one's  careful  Perufal,  and  attentive  Delibera- 
tion, that  by  the  Blefling  of  God,  they  may 
guard  againil  ihofe  Delufions,  that  feem  to  have 
flain  their  Thoufands  in  this  Land.  I  come  now 
to  the 

3.  Branch  of  theUfe  of  E.v^7;z/n^tf(?K,  where- 
in I  am  to  examine  briefly  fome  Tenets  of  the 
New-Light  Men  (  fo  called  )  their  Skill  in  ap- 
plying fome  Scripture  Grounds,  on  which  they 
build  their  Tenets,  &  advancing  Arguments  to 
maintain  the  general  Goodnefs  of  their  Work. 
I  am  to  examine 

I.  Some  of  their  Tenets,  many  whereof  ac- 
cord with  thofe  of  the  Romifli  Whore,  which 
would  oppofe  and  deftroy  thofe  Do6lrines  of 
Grace  which  we  have  been  treating  upon.Thefe 
have  indeed  been  almofl;  dead  and  buried  as  to 
the  Churches  of  the  Lord  in  this  Land,  and 
have  met  with  but  little  1  rouble  from  that 
Quarter  for  the  Space  of  a  whole  Century  ; 
but  now  they  feem  to  obtain  a  fplendid,  and 
potent  Refurreclion.  I  fliall  cull  out  of  the 
Heap,  and  examine  a  few  that  are  mod  con- 
fpicuous.     As, 

I.  It  is  pretended  at  this  Day,  by  fome  Ne'oj- 
Llght'Men^  that  the  Spirit  of  God  in  the  fame 
extraordinary  Meafure  is  given,  as  in  the  Day 
of  Chrill,  and  his  Apoflles  :  viz.  by  Infpirati- 
ciis,  Vifions,   Dreams,  by  Signs,  by  audible 

Voice 


Faith  and  Jitjiificatm.  171 

Voice  and  the  like.  The  World  now  feems 
to  be  over-run  wich  fuch  enthiifiaflical  Deliiii- 
ons  ;  and  this  is  not  without  its  Precedents, 
and  Patterns.  Papids  and  other  Hereticks, 
have  pretended  the  like  extraordinary  Gifts  in 
Ibme  Ages  pafl.  This  Afperfion  cafl:  upon  the 
Holy  Ghoft  crept  very  early  intOr  the  Church 
of  Romo'y  the  Confequence  whereof  (as  at  this 
Day)  was  a  Contempt  of  the  written  Word  of 
God.  Pope  Leo  the  tenth,  termed  the  Gofpel 
a  Fable  of  Chrift.  It  is  alfo  a  received  Opi- 
nion of  that  Church,  that  the  Scriptures  of 
God  are  not  fufficient  to  infl:ru6l  Mankind  un- 
to Salvation.  The  facred  Scriptures  were  iike- 
wife  much  traduced  by  the  Philofophers,  where- 
of one  faid  of  Mofes,  that  good  Man  maketh 
a  trim  Difcourfe  but  proveth  nothing  :  The 
Greeks  alfo  counted  the  Preaching,  of  the  Gof- 
pel Foolifhnefs.  The  fame  Opinion  gave  Rife 
to  theEnthuiiafts  of  old,  Quakers,  and  others; 
who  maintain  that  the  Lord  hath  not  ceafed 
yet  to  reveal  his  Will  as  he  did  of  old  ;  as 
many  Exhorters  fay  in  thefe  troublefomeTime^, 
contrary  to  the  Holy  Scriptures  in  many  Pla- 
ces ;  fee  Heb.  i.  i,  2.  There  the  Apollle  calls 
the  Time  of  the  New-Teftament,  the  lafl: 
Days,  becaufe  under  the  fame  there  is  no  Al- 
teration to  be  expected,  but  all  1  hings  are  to 
abide  without  adding  or  taking  away,  as  was 
tauglit  and  ordained  by  Chrifl  until  the  laft 
Day  ;  fee  Joel  2.  28.  Acts  2.  17.  All  former 
Vifions,  Infpirations  and  Dreams  do  end  in 
Writing.  ExocL  17.  14.  Which  is,  a  mofl  fare 
and  infallible  Way  of  the  Lord's  revealing  bis 

Wili 


172  A  Trcat'ife  of  Converjion, 

Will  unto  his  People.  And  to  this  the  Con- 
felTions  of  the  bed  reformed  Churches  give 
Aflentjtind  is  as  plain  to  every  INIan  and  Child, 
as  Words  can  make  it,  in  the  i\nf\ver  to  the 
fecond  Queflion  in  the  Affembly's  Catc^chifm, 
viz.  The  IVord  of  God  as  it  is  contained  in  the 
Scriptures  of  the  Old  and  Ne'DD-Teftamenty  is  the 
tnlyRuJc  to  direct  uSyhoiv  we  may  glorify  and  en- 
joy God. 

"Now  although  I  do  upon  Scripture  Grounds, 
with  the  pureft  Churches,  and  moft  celebrated 
Divines  of  the  Proteftant  Communion,  deny 
Rich  extraordinary  Revelations  of  the  Will  of 
God  as  hath  been  pretended  by  Enthufiafts  of 
former  Ages,  and  is  now  flifly  maintained  by 
thofe  of  our  Age  :  Yet  do  I  with  all  gocd 
Men  thankfully  acknowledge  the  ordinary  Co- 
operation of  the  Spirit  of  God  with  his  own 
appointed  Means  of  Grace,  and  the  Qiialityof 
inherent  Plolinefs  planted  by  God  himfelf  in 
the  Soul  of  the  regenerate,  to  bepromifed  and 
given  to  his  People,  from  Age  to  Age,  and  in 
a  more  plentiful  Manner  in  fome  Ages  of  the 
Gofpel  than  others.  The  Want  of  a  dueOb- 
fervation  and  Diflinftion  of  thefe  Things  hath 
caufed  many  both  Leaders  and  Followers  to  err 
greatly.  This  is  felf  evident  from  the  Con- 
fufions  of  this  Day  ;  of  many  of  their  Tea- 
chers, who  are  now  fo  famous  in  the  Opinion 
of  the  In-confiderate,  and  In-judicious  Popu- 
lace ;  and  alfo  of  fuch  of  their  Followers  and 
Favcurer'-j  with  whom  1  hitherto  met  both  in 
Print  and  Converfation  ;  I  fay,  of  fuch  I  will 
venture  to  fay  as  the  renowned  Dr.  UJher  iaid 

of 


Fait  by  and  Jiiflification*  175 

of  Dr.  Hcilin,  that  f  in  Point  of  true  and  fo- 
lid  'Iheology,  they  had  Need  to  learn  theirCa- 
techifin.  If  fuch  talked  lefs^and  ftiidied  more. 
Purity  of  Doftrine  and  Soundnefs  in  Principles 
would  not  fufer  ih  much  Injury  as  now  they 
do  ;  and  the  fimple  People  would  not  be  fo 
much  in  Hazzard  of  being  captivated  into  fo 
many  grofs  Errors  and  Miftakes  as  now  they 
are." 

2.  It  is  faid  and  maintained  by  many  that  the 
Ne--jj-Li^ht  within^  their  inward  Feeling  is  the 
Rule  of  Faith,  and  dire6ls  the  Converfation, 
and  is  equal  to,  yea  the  Interpreter  of  thelioly 
Scriptures.  And  this  grofs  Miftake  is  boldly 
fathered  upon  the  Holy  Ghoil  :  This  is  akin 
to  a  Piece  of  grofs  Forgery  coined  in  the  early 
Days  oftheRomilli  Church  :  In  the  third  Cen- 
tury Cornelius  the  Pope  fends  his  decretal  E- 
piilles  to  all  the  SonsandBifliopsof  the  Church 
to  rejoice  with  him  at  the  lYanflation  of  the 
Bodies  of  Peter  and  Paid  at  the  Entreaty,  as 
(was  faid)  of  that  devout  Matron  Lucina,  from 
the  Catatombs  to  the  golden  Mountain,  &c  ; 
And  what  then  ?  It  is  all  fathered  upon  the 
Holy  Ghoil:,  the  Lord  being  the  Author.  There 
is  another  Afperfion  call  upon  Heaven,  to  the 
fame  Purpofe  :  viz.  Pope  Pius  am.ufes  the 
World"  with  a  Piece  of  Forgery,  namely,  that 
his  Brother  Hermes  v/hen  a  Shepherd,  but  af- 
terwards a  learned  Do^lor,  had  theTeilimony 
of  an  x^ngel  given  to  him  concerning  the  Ce- 
lebration of  Eailer  on  the  Lord's  Day  :  and 
all  fathered  upon  the  Lord.  Many  more  fuch 
iorgeries  might  be  produced  from  the  corrupt 

Rfcords 


174-  ^  Treatife  of  Converfwn, 

Records  of  the  Church  of  Rome,  And  more' 
efpecially  in  the  dawning  of  the  Reformation 
in  our  own  Nation,  there  were  very  many  mon- 
iflrous  Cheats  impofed  upon  the  People  'by  the 
Intrigues  of  bafe  Papifts ;  a  flimous  In  fiance 
thereof  is  that  of  the  Nun  of  Kent  ;  it  is  plain 
enough  that  generally  thofe  who  are  called  at 
this  Time  Neiv- Light- Men,  h^rmonizi^  with  the 
Enthufiafts  and  Qiiakers  of  the  two  lail  Centu- 
ries, whereof  fume  call  the  Scriptures  a  hifto- 
rical  Rule,  and  a  dead  Letter,  they  call  them 
not  the  Fountain  of  Truth  and  Knowledge, 
nor  the  firft  Rule  of  Faith  and  Manners,  but 
the  fecondary  Rule  fubordinate  to  the  Spirit  : 
Whence  as  they  affirm  the  Moly  Scriptures  have 
all  their  true  Worth  and  Excellency.  To  this 
very  IlTue  tends  the  Notion  which  we  com- 
monly find  in  the  Mouth  of  all  thofe  Ne-vy  Light 
Men  that  I  yet  met  with.  It  is  true  they  do 
not  care  yet  to  treat  the  Holy  Scriptures  with 
the  fime  Contempt  asfome  called  Quakers  do: 
but  this  I  can  fafely  affirm,  that  they  rell  in  this 
in  all  their  Difcourfes^  that  t\\Qj  nox^r  feel  fome- 
thing  within  them  that  affords  to  themfelves 
conflant  Light  and  Peace,  and  gives  them  a 
clear  and  full  Underftanding  in  all  the  Scrip- 
tures ;  and  have  in  my  hearing  applied  to 
themlelves  thofe  Sayings  of  Da-'jidy  Pfal.  119. 
99,  100.  I  have  more  Umlerjlanding  than  all  my 
Teachers,  I  underjtaud  more  than  the  Ancients, 
WHienwith  much  Alfurance  andBoldnefs,  they 
verv  frequently  applied  to  me  and  others  thac 
Saving,  I  Cor.  2.  14.  But  the  natural  Man  re- , 
ceiveth  not  the  Things  cf  the  Spirit  of  Cod,  And 

when 


Faith,  and  Jnjlificatton,  1 75 

when  I  often  requefled  fome  of  the  Exhorters 
and  their  Followers  to  give  me  the  diftingiiifh- 
ing  Mark  of  their  pretended  fuperior  Light 
from  the  Spirit,  which  the  Quakers  would 
obtrude  upon  us  ,*  here  they  have  ever  been 
flruck  dumb,  and  filently  acknowledged  their 
Coalefcence  and  Agreement.  But  we  are  un- 
der no  Difficulty  to  fiiew  that  this  their  enthu- 
fiaftical  Notion  is  in  dire&  Oppofition  to  true  Co}> 
verfion^  and  the  facred  Texts  in  many  PaiTages 
thereof  :  StQGal.  6: 16.  There,  the  Scriptures 
are  called  a  Rule,  they  are  indeed  the  otjly  per- 
fe^Ride,  nothing  is  to  be  added  to  them,  Dcut. 
4.  2.  and  42.  Prov.  30.  6.  Rev.  22.  19,  20. 
And  we  areafllired  of  it,  that  we  ought  rather 
to  follow  the  Scriptures  in  this  Life,  than  a 
Voice  fpoken  from  Heaven,  2  Pet.  i.  19,  21, 
And  is  not  the  Scripture  written  that  we  may 
believe  ?  John  20.  31.  Is  not  the  Scripture 
given  for  making  the  Man  of  God  perfect  ?  2 
Tim.  3.  17.  We  mufl  betake  ourfelves  in 
the  whole  of  Religion  to  the  Lav)  and  to  the 
Tejlimony,  Ifa.  8.  20.  And  Chrift  himfelf  re- 
fers the  greatefh  Queftion  that  ever  was,  whe- 
ther  he  -voas  the  Son  of  God  or  not,  to  the  Scrip- 
tures, John  5-'' 38,  39-  Paul  faith,  that  Faith 
comes  by  hearing,  and  hearing  by  the  JVord  of  Gody 
Rom.  10.  14.  And  the  ConfelTions  of  Faith 
of  the  befl  reformed  Churches  witnefs  to  this 
Truth.  And  indeed  the  Spirits  cannot  be  known 
by  any  other  Pvule  than  by  the  written  Word. 
"lis  certain  that  the  Devil  transforms  himfelf 
into  an  Angel  of  Light,  2  Cor.  11.  14.  There 
is  a  Spirit  of  the  f For  Id,  i  Cor.  2,  12.  J  Spirit 

that 


176  A  Treatife  of  Converjion, 

that  rules  in  the  Hearts  of  the  Children  of  Dif obe- 
dience y  Eph.  2.  2.  There  is  a  lying  Spirit,  i 
Kings  22.  22.  And  a  Spirit  of  Error  and  De- 
lufion,  I  John  4.  6.  Now  how  fliall  thefe  be- 
known  to  be  fuch,or  the  Spirit  which  theQua- 
kers  obtrude  upon  us  to  be  one  of  them  ;  bun 
by  the  Rule. of  the  Word  ? 

3.  It  is  airedged  by  many,  that  by  this  Light 
imihin  they  have  the  Gift  and  Abihty  of  dil- 
cerning  Spirits  ,*  determining  the  State  of 
Men's  Souls,  and  thereupon  to  pronounce  them 
in  a  State  of  Salvation  or  Damnation  :  And 
they  are  lb  mighty  in  their  Penetration  that 
they  can.  accomplilli  fo  great  and  infcrutable  ' 
a  Work  in  lefs  than  2i^half  an  Hours  Converfa- 
tion  I  This  fmel'S  too  Rank  of  that  Corrup- 
tion of  the  Romiih  Church,  upon  which  they 
ground  their  auricular  Confeffims,  which  are  flill 
in  Ufe  with  them  ;  and. is  contrary  to  the  true 
Meaning  of  many  Scriptures,  fee  Jer.  17.  10. 
and  20.  12.  David  is  fliled  a  Man  after  God's 
OTO72  Hearty  yet  knew  nothing  of  the  State  of 
^chithopheFs  Soul,  he  made  him  hisCounfellor 
and  Guide,  yea  his  Equal,  They  took  fzvset  Conn- 
fel  together^  and  zvaikcd  unto  the  Houfe  of  God  in 
Company y  ?fal.  S5^  i-?  ^3?  ^^4-  So  it  was  that 
the  eleven  Apoilles  knew  nothing  of  Judas^s 
Heart  Treafon  again ll  his  Lord  and  Maftcr's 
Life,  before  Chriil  difcovered  it  to  them.  It 
muft  be  acknowledged  -that  Flmp  and  the  A- 
poflles  had  as  nuich  of  the  true  Spirit  of  dif- 
cerning  as  any  Enthfiajl  of  former  Ages,  or 
Ke'v:- Light -Men  in  this,  can  pretend  to  ;  but 
Simon  the  Wii-^-'^i  Qecci\ed  them  ail.  liis  Fol- 
lowers 


Faith y  and  Jufiification^  i-jy 

lowers  declare  to  the  World,  that  he  ^voas  the 
great  Power  of  God :  He  beheved,  was  bapti- 
zed, he  continued  with  the  Chrillians  ;  butflill 
in  the  Gall  of  Bitternefs  and  Bond  of  Iniquity  : 
As  this  Pretence,  therefore  of  difcerning  and 
knowing  the  State  of  Men's  Souls,  hath  no 
Ground  in  the  facred  Text :  So  it  is  in  diredt 
Oppofition  to  a  Spirit  of  true  Converflon, 
true  Chriflian  Experience  ;  and  alfo  the  Con- 
feffions  of  the  bell  reformed  Churches. 

4.  It  is  taught,  and  pra^lifed  by  thefe  Men 
of  pretended  fiiperior  Light  ;  that,  as  the  Confe- 
quence  of  fuch  difcerning  and  judging  is  found, 
whether  in  their  peculiar  Way  of  thinking,  or 
in  the  good  old  Way,  fo  the  Union  with, 
or  Separation  from  profeiTed  Chriflians  muft 
be,  if  not  judged  converted;  from  fuch  turn 
away  ;  both  Miniilers  and  People  ;  if  Men 
are  not  in  their  Way  of  thinking,  they  will 
(fay  they)  have  nothing  to  do  with  them.  Well, 
is  this  a  Gofpei-Do6lrine  ?  No,  'tis  a  Dictate 
cf  the  Myftery  of  Iniquity,  one  of  the  Fumes  of 
the  Brains  of  Jezebel.  Much  like  unto  it  is  UiaC 
crafty  Device  invented  in  the  third,  and  fliitly 
maintained  in  the  fourth  Century  ;  and  which 
upon  the  advancing  &  eftablifhing  of  the  Popiih 
Hierarchy,  was  univerfally  embraced :  Accord- 
ingly the  Popes  publillied  their  decretal Epiflles, 
fathering  them  upon  the  Holy  Ghoft  to  fupporc 
this  Corruption.  Pope  Hildehrarid  decreed  and 
commanded  that  no  Man  lliould  hear  Mafs  from 
the  Mouth  of  a  Prieft,  that  hath  a  Wife.  The 
Rbemifis  do  publifh  how  the  Sermons  of  Here- 
ticks  (and  fo  they  term  all  Proteftant  Miniilers) 
Y  '     m.uit: 


178  A  Treatije  of  Converjion, 

miiftnotbe  heard,  tho'  they  preach  the  Truth, 
4;heir  Prayers  and  Sacraments  are  not  acceptable 
toGod,but  are  the  howhng  of  Wolves,  and  rhefe 
Corrupters  of  Gofpel-Truth  ;  that  is,  thePapifts 
fay,  that  to  the  Perfe6lion  of  a  Sacrament  the 
a6tual  Intention  of  the  Minifler,  at  leafthis  ver- 
tual  Intention  of  doing  that  which  the  Church 
doth,  is  neceflary.  But  this  Device  hath  na 
Footing  in  the  Scriptures  of  Truth :  For  ^udas 
who  was  a  Thief,  a  Traitor,  did  according  to  the 
Command  of  Chrift  baptize  as  well  as  the  reft, 
John  4.  2.  Yet  Chrifl:  never  called  in  Queflion 
his  Baptifm.  And  it  is  plain  to  be  feen  in  PhiL 
1 .  1 6.  That  the  Efficacy  of  the  Word  and  Sacra- 
inents  doth  not  depend  upon  the  Piety  and  Wor- 
thinefs  of  the  Inflrument.  If  it  did,  who  could 
be  fure  of  his  own  Baptifm  ?  Since  no  Man  can 
be  fure  of  the  Intention  of  the  Minifler.  The 
Truth  is,  the  Operation  and  Efficacy  of  the  Sa- 
craments depend  upon  the  Operation  of  the 
Holy  Ghoft,  and  the  Word  of  Infhitution,  Mat. 
3.  II.  I  Cor.  12.  13.  And  this  is  aiTerted  and 
maintained  by  pious,  able  and  learned  Divines  of 
our  Side. 

5.  It  is  boldly  declared  and  impudently  prac- 
tifed,  that  any  under  the  Condu6l  of  the  Spirit 
of  theprefent  Day,  and  finds  himfelf  gifted,  is 
therefore  authorized  to  preach  the  Gofpel ;  but 
fome  of  their  Favourites  and  Followers  fay  they 
do  not  preach,  but  exhort.  This  is  a  Nick-name 
given  it,  as  they  do  to  many  otherThings  among 
them  :  For  the  Gofpel  itfelfinforms  us  what  the 
true  Preaching  of  it  is ;  viz.  Chrijl  the  End  of  the 
Law  for  Right  eoufnefs  to  fugh  as  believe.  And  fuch 

is 


Faith y  and  Jujlijication:  I7p. 

is  the  Tenor  of  their  Exhortations^  as  feveral  of 
them  have  confeffed  to  myfelf.  Nay,  fome  of 
them  have  boldly  affirmed  in  my  hearing,  their 
being  called  to  this  Honour  as  was  Jaron,  that 
is,  faid  one,  by  the  Spirit.  I  confcfs  this  Intru- 
fion  upon  the  facred  Office  is  not  without  its  Au- 
thority inthePopifli  Councils:  This  Wicked- 
nefs  is  eflabliflied  by  their  Law,  as  may  be  feeni 
by  the  feventh  Canon  of  the  feventh  Seffion  of 
the  Council  of  Trent.  They  take  all  Minifters  to 
be  Wolves,  Hirelings  and  Intruders,  &c.  wha 
are  not  facrificing  Priefts  anointed  by  fome  An- 
tichriflian  Bifhop  of  the  Romifh  Synagogue, 
ThQSocimans, Quakers  and  others,have  given  our 
New-Light'Men  a  Precedent  in  this  monflrous 
Delufion.  They  fay  that  the  Key  of  Doftrine^ 
or  thepreachingof  the  Word,  is  proper  to  any 
Man  furniflied  with  futable  Gifts,  though  noc 
called  and  fent  to  that  Employment,  Such  In- 
vafion  upon  the  facred  minifteriai  Office,  is  noE- 
vidence  of  true  Converfion ;  but  a  manifefl  Vi- 
olation of  the  Word  of  Truth.  We  are  told^ 
Rom.  lo.  14, 15.  That  noMan  can  believe  in  Chrifi 
of  whom  he  hath  not  heard,  and  how  [hall  he  hem* 
without  a  Preacher,  and  howfloall  he  peach,  iinlefs  he 
he  fent  ?  And  we  know  that  Women  may  have 
futable  and  competent  Gifis  of  Preaching,  and 
yet  they  are  forbidden  to  f-peak  in  the  Church,  x 
Tim.  2. 12.  And  the  Scripture  alfo  blames  fuch 
as  have  run,  and  '^et  have  not  been  fent,]ev,  23.21, 
32.  And  no  Man  ought  to  take  this  Honour  to  him- 
felf,  but  he  that  is  called  of  God  as  was  Aaron,  Heb, 
9.  4.  Moreover,  the  Scripture  manifeftlyiliew- 
«th  that  God  fee  apcVf  C  certain  peculiar  Minifters 

for' 


l8o  A  Treat  if e  of  Converfiojiy 

for  the  preaching  of  the  Word,  i^o;;2.  i.  i.  Epk 
^|.  II.  Tit.  I,  3.  Neverthelefs  thefe  Subftitu- 
ents,  Fa<5lors  of  the  evaporating,  enthufiaflical 
Drugs  of  our  Time,  preilime  to  mangle  divine 
Truths  in  their  peculiar  Dialedl.  Again,  it  is  a 
granted  Cafe,that  no  Man  take  the  Office  of  a  ci- 
vil Magiflrate,  or  a  Deacon  of  the  Church  upon 
him,unlefshebe  called  tliereunto,  Luke  12. 14. 
Jets  6. 5.  I  Tijn.  3.10.  And  therefore  no  Man 
ought  to  take  upon  him,  the  public  Preaching  of 
the Word,unlefs  he  be  called  thereunto  likewife, 
for  he  that  taketh  upon  him  this  Office  without  a 
Call,  he  ufurpethAuthority  in  theChurch,  feeing 
Preaching  is  an  A6t  of  Authority,  i  Thejf.  5. 12. 
And  the  Titles  which  are  given  to  the  Preachers 
of  the  Gofpel  are  Names  of  Office.  They  are 
called  the  Ambajfadors  of  Chii ft. 2Cor.s. 20.  Ste^jo- 
ards  of  the  JVord^ Tit.  1.7.  TheMe?i  of  God,  i  Tim. 
<5.  1 1.  And  Angels,  Rev.  2.  i.  And  there  is  not 
one  approved  Example  in  all  the  Word  of  God, 
for  a  gifted  Brother  to  preach  without  a  Call,  and 
therefore  feeing  it  is  not  done  inFaith,  it  muft  be 
Sin.  Accordingly  the  beil  reformed  Proteftant 
Churches  have  ever  avoided  and  rejedled  fuch 
giddy -beaded  Men. 

6.  Another  Corruption  of  the  Romifli  Church 
imbibed  by  our  mifguided  Zealots  and  Obtruders 
on  the  facred  Office,  is  that  when  they  obferve 
upon  their  unwarrantable  Declamations  of  the 
Terrors  of  the  Law,  Hell,  &c.  m  th^ir  inconne^. 
Harangues, Tiny  of  theirCompany  come  under  the 
Lafli  of  one  of  the  feven  Sacram.ents  of  the  Ba- 
hyloniflj  Harlot,  namely  Penance,  which  they  7nif- 
r^// their  Convictions,  attain  to  lome  Relentings, 

and 


Faith,  and  Jujlification.  i8r 

and  premme  to  have  found  theLord  JefasChriri:; 
and  are  now  rejoicing  in  him,  as  indeed  they 
might  and  ought,  if  they  tafie  and  fee  that  theLord 
is  gracious.  Th^  Exhorters  iovthwiih  pronounce 
fuch ,  juJlified^fanBified,^ pardoned.  Wh at  elfe  is 
theMeaning  of  their  unfoundForm  of  Words,  viz 
Te  are  incarnate  DemlSy  God  is  more  angry  'with  you 
than  ivith  thofe  that  are  already  tormented  in  Hell, 
Tour  Place  ftjallbe  belcua  all  the  Devils  in  Hell,  they 
^ivill  make  Hell  /even  Times  hotter  for  them,  and  tell 
them  that  they  ivill  fpeedily  fend  them  thither,  ciud 
point  to  the  Devils  round  them  ready  to  carry  them 
off  by  Wholefale.    But  as  foon  as  they  have  pafTed 
their  ordinary  Qtiarrantine,  and  the  Factors 
have  extorted  from  poor  deluded  Women  and 
Children,*  a  Confeffion  of  Jefus,  and  have  audi- 
ted their  Dreams  and  Viiion,  &c.  &c.     they 
are  immediately  declared  tohd^ycpaffed  through 
the  N'ew-Birth  in  all  the  Throws  of  it  !   And  are 
now  Vvdthout  Doubt  favingly  in  the  Lord  of  Glo- 
ry. I  am  afraid  thefeDeclaimers  are  not  fenfible 
of  the  Blafphemies  of  their  Language  ;  I  think 
they  know  not  what  to  fay  ;   God  grant  they 
may  foon  fee  their  Miilake.     This  alfo  is  a  Po- 
tion prepared  by  the  Italian  Conclave  to  infe6t 
and  enfnare  the  Simple  and  unwary  throughout 
Chriilendom^  as  may  be  feen  in  the  dated  Rules 
of  the  Church  of  Rome  as  to  Pardons,  viz.  If  you 
"would  have  a  Pardon  for  the  Sins  of  forty  Days, 
a  Biiliopmay  grantit;  for  the  Sins  of  one  Hun- 
dred Days,  aCardinal  may  grant  it;  &  for  all  your 
Sins  committed  or  id  be  committed,  from  the 

*  Such  more  generally. 

Pope 


1 82  A  Treat  if e  of  Conmrfion^ 

Pope  you  may  have  it.  Pope  Innocent  the  fecond 
hath  granted  to  every  one  that  devoutly  fliall  fay 
this  Prayer  following, 4.000  Years  Pardons :  The 
Title  of  the  Prayer  is  this,  Hall  Wound  of  our  Sa- 
viour s  Sidcy  &c.  Again,  whofoever  ihall  de- 
voutly fay  this  Prayer  fhall  have  3000  Days  Par- 
don of  criminal  Sins,  and  twenty ThoufandDays 
of  venial  Offences,  granted  by  the  Lord  Pope 
^ohn  the  two  and  tv/entieth,as  is  to  be  read  in  the 
Antidotary  of  the  Soul.  Again,  whofoever  de- 
voutly will  fay  the  Prayer  following,  ftiall  merit 
thereby  eleven  Thoufand  Years  Pardons.  The 
Prayer  is.  Hail  Lady  St.  Mary^Motherof  God^&c, 
You  fee  the  Mint  where  humane  Pardons  are 
coined,  they  are  not  found  in  the  Scriptures, 
which  fay.  By  his  Stripes  we  are  healed,  Ifa.  53.5. 
There  is  Salvation  in  none  other  :  For  among  Men 
there  is  given  none  other  Name  undenHeavenyWhere- 
by  they  miijt  he  faved,  A(5ls  4.12.  Thro'  Ms  Name 
ail  that  helieve  ppall receive  RemiJJton  of  Sins,  A6ls 
10.435&C.  And  to  this  the  beil  reformed  Chur- 
ches willingly  yield  their  Aifent. 

7.  A  feventh  corrupt  Dodlrine  flifly  maintain- 
ed by  the  Exhorters  of  this  Day  and  their  Fol- 
lowers, is,  th^t  unconverted  MiniJiers,Rnd  others 
cannot  underiland  Scripture-Truth,  orinftru6l 
others  therein.  And  upon  thisScore  haveScores 
of  them  already  withdrawn  from  the  Miniflrati- 
ons  of  their  learned  laborious  &  faithful  Pallors;; 
whereas  they  are  unable  at  the  fame  Time  to 
give  any  Ground  for  fuch  their  rafli  and  unchari- 
table Judging,  but  that  they  think  fo  :  Or,  that 
thefe  have  not  fallen  down  to  worfhip  the  Dagon 
of  their  Corruptions.  What  Diilimilitude  there 
is  between  this  Flight  of  theirs,  and  the  Fruit  of 

the 


Faith f  and  Jujlijication,  ^    183 

the  true  Spirit  of  God  manifeft  in  the  Examples 
of  the  Saints  ;  and  how  contrary  it  is  to  theTe- 
nor  of  the  facred  Canon,  I  (liall  not  fland  to  dif- 
cover  ?  But  briefly  obferve,  what  Similitude 
there  is  in  this  Piece  of  New-Light  to  that  of  old 
invented  at  Rome ;  I  mean  that  injurious  Accufa- 
tion  wherewith  the  prime  Men  of  that  Syna- 
gogue have  flanderedGod  and  his  written  Word, 
that  the  Bible  is  an  obfcureBook  not  to  be  under- 
ftood.  The  Scriptures  are  obfcure,  fay  they  ; 
but  to  whom  think  you  ?  To  their  illuminated 
Do6lors  and  fpiritual  Men  ?  No  they  can  under- 
fland  them  well  enough,  they  are  able  to  recon- 
cile all  feeming  Con  traditions,  to  reduce  all 
Tropes  and  Figures  to  their  plain  Meaning,  to 
note  the  various  deceptions  of  Words,  to  dive 
into  all  hidden  Myfleries  of  the  Text,  and  over 
and  above  the  juft  Meaning  find  out  many  fpiri- 
tual Senfes  of  it,  that  the  Author  never  thought 
on.  Much  fo  it  is  with  our  Men  of  the  New- 
Scheme,  they  have  got  a  clear  Infight  into  all  the 
Myfleries  of  the  facred  Text ;  as  they  have  of- 
ten faid  to  me  and  others.  Which  leads  me  to  ex- 
mine  in  the 

2.  Place,  fome  Scripture-Grounds  on  which 
they  would  build  their  Tenets  :      And 

I.  iJohn^.iy2,  iCor.  12.  3.  Astothefirft, 
fome  in  teaching  from  it  have  aimed  at  giving  us 
therein  an  Evidence  of  the  inward  Work  of  the 
Spirit  of  God  uponMen's  Hearts,and  not  an  out- 
ward ProfQfTion,  which  is  all  that  theApoflle  in- 
tends. And  as  to  i  Cor.  12.  3.  No  Man  can  fay. 
that  Jefus  is  the  Lord  but  by  the  Holy  Ghofi  :  The 
i\poftIefpeaks  thereof  the  Gifts  of  the  Spirit, 

not 


,i84  ^  Treatife  of  Converjion, 

not  of  the  inward  Grace  ;  the  aflen ting  to  Chrifl: 
that  he  is  Lord,  is  a  Gift  of  the  Spirit  by  a  com- 
mon Illumination.     And  it  is  the  confcentient 
Judgment  of  the  mofl  celebrated  Divines,  that 
the  Apoftle  Johnin  the  former,  gives  only  the 
Note  of  a  true  Teacher  as  to  Alatter  of  Do6trine 
viz.  If  he  aflerts  that  Chrifl  is  come  in  the  Flelh, 
is  the  true  MefTiah,  the  Son  of  God  and  righte- 
ous.    And  indeed  in  that  Agty  an  Aflent  to  a 
new,  vilified  and  perfecuted  Do&ine,  was  a 
greater  Teftimony  of  Faith,  than  the  higheft  ex- 
ternal ProfeiTion  can  be  in  the  Age  wherein  we 
live.  And  an  higher  Efleem  raifed  in  an  external 
Profeilionis  (as  you  have  heard)  all  theApollle 
John  intends  in  this  Place.     Had  fuch  confulted 
good  Expofitors  on  thefe  Texts  rather  than  pur- 
fue  their  own  Fancy,  had  they  I  fay  confulted 
great  &  good  Men  who  have  treated  of  i  Joh, 
4. 1 .  in  a  more  fcriptural  and  judicious  Manner, 
(particularly  our  learned  an  ingenious  Profef- 
'  for  t)  rather  than  purfue  their  own  ill  digefted 
Imaginations ;  they  fhould  not  need  to  torture 
that  Text  to  lb  little  Purpofe. 

2.  I  Cor.  2. 14.  The  natural  Man  receiveth  not 
the  Things  of  the  Spirit,  &c.-  The  natural  Man 
there  might  better  have  been  tranflated  rational, 
ssthe  Original  Word  moft  commonly  imports, 
agreeably,  the  Apoille  in  the  whole  Courfe  of 
his  Argument  in  that  Chapter  makes  the  Oppofi- 
tion  between  the  rational  and  fpiritual  Man,  that 
is,  in  (hort,  him  that  is  dire6ted  and  §pverned  by 
Keafon  only  ,*  and  him  that  hath  quite  laid  afide 

■IDLfVigglef north's  Trial  of  theSpiritS;i  1735- 

his 


Mth,  and  juJiificatiojL  t^^ 

his  Reafon,  but  is  principally  dire6led  and  go- 
verned by  Revelation,  i.e.  God's  written /f^ori. 
3 .  Another  Paflage  of  Scripture  much  abufed 
by  molT:,  if  not  all  the  New-Schemc-Men,  is  that 
I  Pet.  3.  15.  Be  ready  always  to  give  anAnfwer  to 
every  Man  that  asketh  you  aReafon  oftheHope  that  is 
in  you  -with  Meeknefs  and  Fear.  From  this  Text 
they  prefume  to  have  a  Warrant,  to  fpend  much 
of  their  Time  in  relating  of  Experiences,  and 
comparing  Notes,  after  they  have  got  thro'  with 
with  their  Converfion,  as  they  fay.  That  this 
Text  is  abufed  when  thus  applied,  may  eafily  be 
feen  by  comparing  the  Original  here  with  other 
Places  of  Scripture  :  Which  is,  apologia,  i.  e.  A- 
pology  or  Defence,  accordingly  it  isfo  tranflat- 
ed,  Afts  22.;  I.  Men,  Brethren  and  Fathers,  hear 
ye  my  Defence.  See  alfo  i  Cor.  9.  3.  The  Apo- 
Itle  Peter  writes  this  Epiflle  to  thejfevvs,  fee  iPet. 
2. 12.  who  had  embraced  the  Do6lrines  of  the 
Gofpel  ;  and  here  exhorts  them,  foto  acquaint 
themfelves  with  thofe  Do6lrines  as  to  make  A- 
pology,or  Defence  of  the  Faith  they  profelTed. 
Agreeable  to  thisExpoficion,!  heard  above  twen- 
ty Years  ago,  three  of  the  mofl:  folid  Divines,* 
that  ever  I  had  theHonour  andHappinefs  of  free 
Converfation  with,  exprefs  themfelves  on  this 
Text.  Muft  we  in  earned  fpeak  of  thefe  Men, 
which  >Z^  doth  of  his  Friends  inDerifion  ;  no 
Doubt  but  they  are  the  People,  andmfdom  foall  die 
-Mh  them.  As  for  thofe  fimple  Souls,  the  learn- 
ed and  pious  Divines,  and  folid  Chrifliansof  the 

*  Rev.Mei!ieurs^//f^wx  o^  Hat  field, miliams 
of  Deerfieldy  and  Breck  of  Marlborough. 

Z  Proteflanc 


1 86  A  Treatife  of  Conveifwfu 

Proteftatit  Communion,  (excepting  thofe  of  the 
New-Scheme,  have  notWit  enough  to  underiland 
theMeaning  of  plain  Words.  To  fuch  their  proud 
Contempt  of  God's  People,  we  may  without  any 
Fear  of  tranfgreffing  the  Rules  of  Modefly  op- 
pofe  that  of  >^,  Chap.  12.  Begin.     Even  thefe 
haveUnderftandingaswellas  they,  yea  and  are 
not  inferior  unto  the  greatell  of  chem,unlefs  they 
could  give  the  World  a  better  Proof  of  their 
deeper  Wifdomthan  ever  yet  they  have  done. 
•    4.  A  fourth  Scripture  much  abufed  and  tor- 
tured by  thtExborters,d,nd  theirFollowers,  is  that 
in  Joel  2.8.  And  it  fiaUcometo  pa/s  afterwards 
that  1  "-ciill  pur  out  my  Spirit  upon  all  Fie/Jo^  fcff- 
Upon  thisText  they  would  ground  much  of  their 
Fifions,  Infpirations,  Dreams  and  Revelations :  We 
grant  this  Text  hath  Reference  to  the  fending 
the  Meffiah  in  his  Day,  and  the  wondrous  Work 
to  be  done  under  his  Kingdom ;  and  that  in  large 
Meafures  the  Holy  Spirit  fliould  be  given,which 
the  Meffiah  exalted  did  fend,>/;/z  16.7.  in  an 
extraordinary  Power  &  Gifts  in  theApoflles  and 
iirft  Preachers  of  the  Gofpel,  but  in  an  ordinary 
Meafure  of  Gifts  and  Graces  to  all  Believers  ; 
and  this  is    all  that  they  have  Promife  of  ; 
fee  Eph.  4.  8,  9,  10,  11,  12.     And  indeed 
the  main   Scope  of  the  Text  is  to  fignity, 
that  the  Knowledge  of  God  and  his  Will  fhould 
abound  and  be  more  clear  to  all  Ranks,  Sexes  and 
AgesintheMeffiah's  Days,  and  fhould  furpafs 
all  that  formerly  was  by  Prophecy,  Dreams,  or 
Vifions. 

5.  John  14.  26.  But  the  Comforter  ^hichis  the 
HolyGhoft,  &c.  He  Jhall  teach  you  all  Things, Sc- 

This 


Faith y  and  Jiiftification,  1 87 

This  Text  hath  immediate  Reference  to  Chrift's 
Difciples,  and  next  to  all  Believers  to  the  End 
of  the  World ;  but  is  there  not  the  lead  Ground 
thereinto  fix  the  Expectation  of  new  Revelati- 
ons of  the  Mind  and  Will  of  God  upon.  Fct 
the  Promife  of  the  Spirit  is  not  to  make  new  Re- 
velations of  new  Notions ;  it  only  brings  to  our 
Remembrance  what  Chrift  hath  faid,  and  fur- 
ther revealeth  what  was  before  in  the  Word  re- 
vealed. There  are  no  new  Truths,  but  particu- 
lar Perfons  may  have  new  Difcoveries  of  old 
Truth,  which  they  had  before  Mif-apprehenfi- 
ons  of. 

6.  Mat.  6.  31,  32,  33.  Whence  many  now 
imagine  and  fay,  that  no  Matter  what  becom^sr 
of  temporal  Affairs  and  Concerns,  if  they  fpend 
their  whole  Time  in  their  religious  Affemblies 
and  Worfhip  :  But  fuch  miftake  our  Lord's 
Meaning  in  thefe  PafFages  of  Scripture ;  where- 
in he  forbids  not  all  moderate  and  provident 
Thoughts  for  Things  neceffary,  but  only  fuch 
Thoughts  as  fliall  argue  our  Diflrufl  in  God, 
or  perplex  and  difhradi  our  Minds,or  be  inconfif- 
tent  with  our  Duty,  and  Employment  of  our 
Thoughts  about  higher  and  better  Things ;  and 
that  our  principal  Care  fhould  be  how  to  get  to 
Heaven,  and  how  to  promote  the  Kingdom  of 
God  in  the  World. 

7.  I  Cor.  2.15.  But  he  that  is  Jph  vtual  judgeth 
all  Things^  yet  he  hhnfelf  'is  judged  of  no  Man, 
Hence  our  New-Light  Men  pretend  to  maintain 
their  Claim  of  Right  to  judge  of  the  State  of 
Men's  Souls,  But  this  cannot  be  the  true  Mean- 
ing of  this  Text,  becaufe  fuch  a  Glofswill  con- 

tradift 


J  88  A  Treatife  of  Converjicn, 

tradi6l  an  exprefs  Prohibition  of  our  Saviour  in 
this  very  Cafe ;  Mat.7.1.  Judge  not ^  that  ye  be  not 
judged, duvLord  mufl  not  be  here  underilood  pro- 
hibiting any  Judgment,  for  this  isin  other  Places 
of  Scripture  allowed  ;  and  therefore,  we  mufl 
not  think  that  the  Ploly  Spirit  doth  command 
and  forbid  the  fame  Thing,  whence  it  is  manifefl: 
that  it  is  not  to  be  underflood  of  political  and 
ecclefiaftical  Judgments,  becaufe  our  Saviour  is 
not  fpeaking  here  to  any  fuch  Perfons  :  It  is 
therefore  to  be  ynderftood  of  private  Judg- 
ments; butnotabfolutely  of  them,for  itis  our 
Duty  to  judge  ourfelves,  nor  are  we  prohibited 
to  judge  of  our  Neighbour's  Opinions  and  A6li- 
ons,  which  terminateth  in  ourfelves,  in  our  Satis- 
faction, as  to  the  Truth  or  Falfhood  of  the  for- 
mer, or  Goodnefs  or  Badnefsofthe  latter  :  we 
ought  fo  to  prove  all  Things  in  order  to  our  holding 
fafi  that  ^dohich  is  good.     Nor  is  all  Judgment  of 
our  Neighbour's  ^dlions  with  Reference  to  him 
forbidden.     How  can  we  reprove  him  for  his 
Errors  or  reflore  him  that  is  fallen,  without  a  pre- 
vious Judgment  of  his  Aftions  ?      But  that 
which  our  blefled  Lord  here  forbids  is  either  a 
rafli  Judgment  of  his  State,  or  a  judging  him  for 
doing  his  Duty.  W  herefore  the Apoflle's  Scope, 
I  Cor.  2. 15.     Is  to  be  underilood  thus,  viz.  the 
fpiritual  Man  difcerneth  ox  judgethall  Things, 
that  is  of  this  Nature,  the  Myfleries  of  God, 
which  concern  Man's  eternalLife  and  Salvation; 
not  that  every  good  Chriflian  hath  any  fuch  per- 
fe6l  Judgment,  or  Power  of  difcerning,  but  ac- 
cording to  the  Meafdre  of  Illumination  which 
he  hath  received.    2>r  he  h'mfelf  is  judged  of  no 

Man, 


Faith  and  Jujlification.  i'^^ 

Man,  that  is,  examined^ fearchedjor  condemned; 
the  Wh'ciom  that  is  of  God  is  not  to  be  llibjeclcd 
to  the  Wifdom  of  Men.  The  Truth  which  the 
fpiritualMan  owneth  and  profeiTeth,  dependeth 
only  upon  God  and  his  Word,  and  is  notfubje6l- 
ed  to  the  Authority  and  Judgment  of  Men,  nor 
to  the  Dictate  of  human  Reafon.  I  might  eafily 
ftretch  the  Difcourfe  beyond  my  defigned  Bre- 
vity in  examining  many  other  Texts  of  Scrip- 
ture, which  the  Party  have  no  lefs  abufed  and 
perverted  from  their  true  and  genuine  Meaning, 
than  thofe  which  I  have  already  mentioned  ; 
but  thefe  few  may  fuffice  to  give  theReader  fome 
Notices  of  their  Heterodoxy  in  interpreting  and 
applying  divine  Truths, 

To  conclude  this  Article,  we  hope,  we  have 
learned  better' Things,  than  to  bring  GodinSuf- 
picion  with  Man  of  Envy  and  Fraud,  as  if  he 
had  caufed  a  Word  to  be  written  for  In(lru6lion 
of  Men  which  theyfliould  notunderftand,  and 
in  it  had  laid  a  Snare  to  intrap  Men's  Souls  inHe- 
refy  and  falfe  Opinions,  by  perverting  the  Scrip- 
tures to  their  own  Perdidon  ,*  no,  hear  what 
Chrifl  faith  of  his  own  Words,  which  are  the 
Scriptures.  SeeProv.  8.8,  9-  All  the  JVords  of 
my  Mouth  are  in  Righteoufnefs,  there  is  nothing  fro- 
"ward  or  perverfe  in  them.  They  are  all  plain  to 
him  that  iinderjiandeth,  and  right  to  them  that 
find  Knowledge.  We  fcruple  not  to  fay,  that 
did  the  fimpleftof  People  ufe  but  half  that  Dili- 
gence that  they  ought  in  attaining  Chriftian 
Knowledge  ,•  and  would  take  but  a?  much  Pains 
to  underftand  the  Scriptures  as  they  do  theDeeds 

of 


190  A  Treatife  of  Converfiotiy 

of  their  Lands,  or  other  Inflriiments,  and  the 
Law-Books,  or  fuch  like.  Experience  would 
quickly  tell  them  that  the  Scriptures  are  not  fo 
far  above  the  Reach  of  their  Underftandings  as 
our  gain-faying  Exhorters  and  their  Followers 
conceive.     It  is  eafier  to  inform  the  Underflan- 
ding,  than  to  fubdue  the  Will  and  AfFe6lions  : 
The  Mind  may  be  plainly  taught,  whilft:  yet  the 
Heart  remains  froward,  unbroken,  and  untrac- 
table  :  The  very  Heart  and  Life  of  Faith  is  the 
llrong   Inclination  and  Union  of  the  Soul  un- 
to the  Truth  and  Goodnefs  of  fpiritual  Things, 
preferring  them  in  our  Choice  above  all  Things 
whatfoever, which  gracious  Motion  is  the  Work 
of  God's  Spirit,  powerfully  binding  and  drawing 
the  Heart  to  embrace  that  Good  which  is  offered 
unto  it :  But  it  doth  not  neceflarily  follow,  the 
right  and  clear  Information  of  the  Underfland- 
ing.     And  therefore  it  is  both  polTible  and  eafy 
for  an  unregenerate  Chriftian  by  the  Help  of 
common  Illumination  to  go  far.     By  common 
Illumination  1  underftand,  religious  Education, 
the  Courfeof  the  Revelation  of  divine 'Truths 
now  ufual  in  the  Chriftian  World  :  Confifling 
in  the  Knowledge  of  all  Arts,  Skill  of  Langua- 
ges, Ufe  of  other  Men's  Labours  in  their  Writ- 
ings and  Commentaries,  Conference,  and  accuf- 
tomed  Painfulnefs  in  the  Study  of  any  Kind  of 
Knowledge.     By  thefe  Means  a  Chriftian,  al- 
lowing the  Truth  of  the  Holy  Scriptures,  may 
^ven  while  in  a  State  of  Unregeneration  make- 
great  Progrefs  in  the  Underftanding  of  divine 
Myfleries.     He  may  underfland  every  Article 
of  Chriftiau  Belief :  The  many  Controverfies 

ia 


Faith f  and  Jujlijication,  19  r 

in  Matter  of  Religion,  all  Duties  of  Piety  in 
Chriftian  Prafcice,  any  Treatife  tending  to  holy 
Inflru6tion,  Places  of  Scripture  of  obfcureft, 
and  doubtful  Interpretation.       And  in  thefe. 
Things  many  Times  San6lity  goes  not  fo  far  as 
thofe  common  Graces  do.     Thof(^  that  are  ac- 
quainted with  reading  the  various  Interpretati- 
ons of  learned  Men,  or  the  Holy  Scriptures, 
may  by  Experience  know,  that  the  holieil  Men 
have  not  been  always  the  happiefl  Expofitors. 
And  doth  not  the  Trial  of  every  Day  ihew,  that 
many  a  wretched  Man  and  vile  Hypocrite,  may 
never  thelefs  make  fo  good  a  Sermon,  even  about 
the  mod  fpiritual  Points  of  Chriftianity,  and  fo 
heavenly  a  Prayer,  that  the  mod  penetrating 
Men  may  deem  him  found-hearted.     So  eafy  a 
Matter  it  is  for  worldly  Applaufe,  Honour,  In- 
tereft  and  Advantage,  to  learn  Religion  byRote, 
and  to  teach  theTongue  to  fpeak  what  theHeart 
doth  not  affect.     Hiftories  and  Predictions  are 
known  unto  the  mofh  illuminated  Underfland- 
ings,  by  no  Evidence  of  the  Things  themfelves, 
but  only  byEvidence  of  theRelation. Precepts  & 
Difcourfes  of  dogmatical  Points  mentioned  m. 
Scriptures,are  inPart  known'by  theEvidences  of 
the  Things  themfelves,  both  to  the  Regenerate 
andalfo  totheUnregenerate.     But  then  there 
are  fome  Points  that  are  the  more  proper  Doc- 
trines of  Divinity,  of  a  higher  and  more  fpiritu- 
al  Nature;  that  can  never  be  comprehended  by 
any  Evidence  of  Reafon,  no  not  of  the  mod  il- 
luminated in  this  Life :  Such  are  the  M}/ fiery  of 
the  Trinity^  the  Union  of  two  Natures  in  one  Per/on, 
^nthePerfon  ofche  Logos^  but  then  again  there 

are 


192  -A  Treatife  of  Con^erfion^ 

are  fome  Points  which  maybe  in  Fare  evidently- 
known  in  their  proper  Nature,  but  yet  only  in 
fuch  as  are  truly  ian6i:ified,  by  the  blefled  Spirit 
of  all  Grace,  not  by  the  Unregenerate.This  in- 
deed makes  up  a  greatPart  of  theChriftian  Reli- 
gion, as  the  Myflery  of  Regeneration,  &  Man's 
Eftate  inGrace  in  thisLife.  Here  are  aThoufand 
Things  that  are  clear  &  evident  to  the  fanftified 
and  fpiritual  Man,  which  the  unregenerate  Man 
knows  nothing  of  but  by  Repetition,  or  Hear- 
fay.  As  a  Refurre6lion  from  Death  to  Life 
wrought  wondroufly  by  the  Spirit  of  God,  the 
Power  of  a  faving  Faith,  the  Nature  of  godly 
Sorrow  for  Sin,  of  Peace  of  Confcience,  of  Joy- 
in  the  Holy  Ghoil,  Communion  with  Chriil,  and 
the  whole  Art  of  our  fpiritual  Warfare,  contain- 
ing the  Wiles  and  Methods  of  Satan  and  Corrup- 
tion in  tempting,  with  the  admirable  Power  of 
Grace  and  fpiritual  Wifdom  in  making  Refifl- 
ance  and  overcoming.  Thus  you  may  eafily 
perceive  theDifference  between  theKnowledge 
of  the  Unregenerate  and  Regenerate  in  God's 
holy  written  Word  ;  which  is  known  by  the 
Plamnefs  of  ^  the  Narration  thereof,  eKe  the  Stu- 
dy of  Divinity  were  a  vain  Attempt.  Points  of 
Nature  andMoraUty  maybe  in  themfelves  evi- 
dent to  all,  but  the  proper  My  fleries  of  Divinity 
can  be  in  Part  evident  only  to  the  Regenerate. 
I  might  eafily  fill  up  a  whole  Page  with  the' 
Names  of  the  mofl  fage  and  folid  Divines  of  the 
ProteilantCommunion,who  huve  exprelTed  their 
Sentiments  on  thefe  Points,  agreeable  to  what  I 
have  c  eclared  thereof.  But  1  iliall  only  mention 
one  of  thofe,  viz.  The  worthy  Mr.  Flavel,  "johofe 

FrJfi 


Fdithf  and  Jnftification*  19-5 

Traife  is  in  all  our  Churches^  and  his  elaborate 
Works  in  deferv'd  Eiteem  with  our  People.  Se6 
a  late  Extra6l  from  England's  Duty  *  and  Ap- 
pendix.^:  And  having  in  fome  Meafure,  difco- 
vered  the  fa'ndy  Foundation  on  which  the  Fa6li- 
on  would  build  their  unfcriptural  Tenets  ;  and 
Ihewed  that  they  have  no  Footing  in  thofe  Paf- 
fages  referred  to  by  them :  For  according  to  that 
well-known  and  approved  Rule  ;  Scripture  mi f- 
interpreted  and  mifapplied  is  no  Scripture.  I 
cannot  but  hope  that  upon  a  ferious  and 
more  fedate  Review  of  Things,  our  many  great 
and  good  Men  both  in  our  Government  and 
Churches,  will  no  longer  halt,  but  will  bdftlr 
themfelves  in  their  rerpe6live  Places,  feafonably 
to  oppofe  and  fupprefs  the  many  fpreading  Er- 
rors and  Confufioris  of  thefe  Times ;  and  to  pre- 
vent (as  much  as  in  them  lies)  our  being  carried 
back  again  to  Babylon  in  the  Chains  of  Inadver- 
tency and  Credulity  ;  and  not  fuffer  us  thereby 
to  be  made  an  eafy  Prey  to  our  Adverfaries.  Be- 
lieve it,  my  Brethicen,  the  doting  Argument  of  th^ 
general  Goodnefs  of  the  PFork  of  the  prefent  Day  ; 
which  is  frequent  in  the  Mouths  of  its  Advocates 
and  Favourers,  can  never  make  Apology  for  the 
many  Corruptions  in  their  Do6lrines  and  Pra6li- 
ces.  For  it  is  equally  abfurd  in  Reafon  and  Di-» 
vinity,  to  think  or  fay,  that  the  Doctrines  of  free 
Grace  can  long  fubfilt  among  us  in  their  native 
Purity  ,•  if  we  fuffer  them  to  be  interlaced  Vvdth 
fo  many  grofsCorruptions  of  theChurch  of  Rome 
and  others.     No,  (non  bene  conveniiint,  nee  in  ana 

..„.„._...„..„. 


194  ^  Treatife  of  Converfion^ 

feck  morantur)  let  Paul  give  iyou  the  Meaning', 
and  Phrafeof  this,  2  Cor.  6. 15.  IVljat  Concord 
hath  Chrift  ivith  Belial  ?  Or  what  Part  hath  be 
that  heUevetb  mtb  an  Infidel  ? 

I  come  now  in  the 
4.  Place,  to  examine  a  few  of  their  Achillean 
Arguments,  wherewith  they  propofe  to  clear  up 
and  maintain  the  Goodnefs^  and  the  general 
Goodnefs  o(tbe  Work^  fo  called :  and  here  I  miift 
obferve  in  the  firil  Place,  that  when  our  blefled 
Saviour  Jefus  Chrift,  promifed  to  fend  the  Com- 
forter, the  Spirit  of  Truth,  he  alfo  declared  that 
the  Sprit  will  guide  into  all  Truths  John  16.  13.  A 
Set  of  Men,  who  of  late  have  appeared  in  this 
Land  ;  have  occafioned  great  Trouble  and  Dif- 
quietment  to  Minifters,  and  Churches  of  Chriil 
throughout  this  Country,  viz.  Some  wandring 
Teachers,  and  efpecially  thofe^  called  Exhortersj 
fome  of  whofe  Arguments,  as  well  as  Tenets 
-held  forth  by  them  are,  I  humbly  think,  in  their 
ownNature  much  inOppofition  to  the  Do6bines 
of  Grace,  of  which  we  have  treated  in  this 
Work  ,*  and  differ  little  from  the  like  Shifts  of 
theDifciples  of  Rome :  Which  inCharity  and  due 
Kefpe6l,  I  chufe  rather  to  impute  to  their  raifed 
Temper,  and  Raihnefs  than  to  any  the  leaftDe- 
fign,  to  corrupt  or  byafs  the  pure  Dodrines  of 
Chrift  profefled  &  maintained  in  thefeChurches 
of  the  Lord  :  Notwithftanding  whereof,  as  we 
find  that  thefe  Corruptions  have  fpread  too. 
much  already  ,&  infefted  many ;  it  behoves  the 
faithful  Servants  of  Chrift  to  endeavour  that  this 
Leavenmay  not;  through  their  Negleft,  infeft 


Falthy  ancl  Jvjllficatlon:  igs 

the  whole  Lump.  This  being  premifed,  I  pafs 
to  examine  a  few  of  their  mofl  plaufible  Ar- 
guments. 

I,  One  Argument  for  the  Goodnefs  of  their 
Work  is  taken  from  the  Multitude  of  People  that 
fall  in  with  it,  and  their  Unity :  This  hath  no  Foot- 
ing in,  but  is  contrary  to  that  Do6lrine  of  Chrift, 
Mat.  7. 14.  Who  faith,  that  Strait  is  the  Gate  and 
jiarroiv  is  the  Way,  which  leadeth  unto  Life^  andfeijj 
there  he  that  find  it.     The  Exhorters^  and  their 
Followers  boall  much  of  this  Argument  put  into 
their  Mouths  by  their  Superiors:  But  it  would 
be  eafy    to  fhew,  that  it   is  equally  cogent 
and  good  for  the  Mahometan  Im.poiture  and 
the  Romifh  Corruption  and  Superflition  ;    and 
that  it  hath  been  fmce  thrown  out  of  Doors,  as  a; 
Thing  very  detellibleby  many  eminent  Divines 
of  the  bed  reformedChurches,  and  fo  it  was  long 
before- them,  by  the  ancient  Fathers  :  Augiift'm 
faith,'  6*^  jujius  es,  noli  mimerarey  fed  appende."^ 
That  is,  if  thou  wouldft  deal  uprightly  in  this 
Cafe,  take  not  Religion  by  Tale  or  Number,  as 
though  that  were  beft  which  moil  receive,  but 
try  it  by  Weight.     There  are  many  Scriptures 
befides  that  of  our  Saviour  already  me^itioned, 
which-- abundantly  fhew,  that  Multitude  in  Mat^ 
ters  of  Religion  is  no  good  Rule  to  proceed  by, 
either  in  Points  tobebelieved,  or  in  Matters  to 
be  praftifed.  A  Matter  may  be  believed  and  pro- 
fefled  by  many,  and  approved  by  a  Multitude, 
and  yet  there  may  be  neither  Soundnefs  in  the 
one,  nor.Holinefs  in  the  other.     In  the  Days  of 

5  Jugnflin  in  Pfeto  '39' 

Noah 


1^6  A  Trcatife  of  CoTfoerfion, 

Noah  itisfaid  that  God  looked  upon  the  Earth,  and 
all  Flefb  had  corrupted  his  PVay^  Gen.  6, 12.  fooc 
Hundred  Prophets  at  one  Time  confented  toge- 
ther in  one- Thing,  and  when  the  King  asked 
their  Advice  touching  his  Expedition  againft  Ra* 
vioth-Gile.ady  all  faid  ;  Go,  and  pro/per,  i  Kin.  21. 
WhenP^zJoppofed  himfelf  to  theldolatry  of  the 
EphefianSy  which  worfliipped  the  Images  ofDia- 
'Aa^  there  arofe  faith  the  Story,  a  Shout  for  the 
Space  of  almofl  two  Hours,  of  all  Meii,  crying, 
Great  is  Diana  of  the  EpLefians,  A6ls  19.34.  The 
Spirit  of  God  prophefying  by  the  Apoflle  ^ohn 
of  the  coming  of  Antichrift  faith.  That  all  that 
dwell  on  the  Face  of  the  Earth  JImU  i^orfhip  him, 
^cchofe  Names  are  not  ^written  in  the  Book  of  Life, 
Rev.  13.8, 16.  In  all  thefelnflances,  and  many 
more  which  might  be  added,  we  fee  great  Mul- 
titudes, even  Swarms  of  People  running  one 
Courfewith  one  Heart,  like  Men  pofTeiTed  and 
ruled  with  one  Spirit  :  And  yet  all  deceived. 
Wheremanyindeed  join  in  the  Truth,  there  is 
a  good  Way,  and  a  goodly  Society,  but  not  for 
the  Many's  Sake,  but  for  the.Truth's  Sake. 

2.  Another  Argument  is  taken  from  the  gene- 
ralGcodnefs  of  their  JVork.  It  is  generally  good  (fay 
they)therefore  to  be  fwallowed  in  grofsCruft  and 
Crum.b;  under  the  Penalty  of  ^;2^r/3^W2^V.  This 
Sort  of  Reafoning  reproacheth  two  Maxims 
commonly  known.  One  is.  Dolus  latet  in  ge- 
neralibus.  The  other,  Bonum  non  nifi  ex  intcgra 
caufa  ;  Malum  ex  qualihit  defectu.  And  to  in- 
fer a  general  Gooduefs  of  a  Work,  and  its  being 
generally  of  the  Spirit  of  God,  from  its  being 
really  fo'ia  fonie  Lailar*ce§ ;  is  to  argue  ^  JSaculo 

ai 


Fahh^  and  Jujlijlcatm.  rp? 

ndJngidum  ;  ct  a  genere  ad  fpeciem  affirmatroe^ 
It  is  a  Rule  very  early  given  to  the  Servants  and 
Meflengers  of  the  Lord  of  Hoils  to  make  a 
Diflinclion  between  Truth  and  Errors,  to  put  a 
Difference  between  Things  commanded  and 
Things  forbidden.  Jaroii  and  his  Sons  were  to 
put  Difference  between /jo/y  and  imholy,  and  be- 
tween unclean  and  cleauy  Le'vit,  lo.  lo.  And  ^, 
this  is  no  temporary  but  a  perpetual  Statute.  . 
Ezek.  44.  23.  The  Neglect  of  obferving  this- 
Ruleby  the  Lord's  Priefls  of  old  is  given  as  one 
great  Reafon  why  he  poured  out  his  Indignation 
upon  his  People y  and  conf tuned  them  ivith  the  Fire  of 
his  JVrath  :  Ezek.  22.  ult.  I  fay,  this  Negletl 
of  the  Prieffs  is  given  as  a  main  Reafon  for  fuch 
fe vere  Proceeding,  Ver.  2  6.  Her  Friefls  ha've  do- 
lated  my  La-vj,  and  have  profaned  mine  holy  Things : 
They  ha've  put  no  Difference  het'Lveen  the  holy  and  pro- 
faiie,  neither  have  they  fJje-zved  Diff'ercnce  het-iveen 
the  Unclean  and  the  Clean,  &c.  And  the  Angel  of 
i\\Q  Qhm dii  0^  Fphef us  IS  commended  in  that  he 
tried  them  ivbich  fay  thev  are  Apojilcs  and  are  J20t  j  ^ 
and  found  them  Liars  y  Rev.  2.2. 

The  Man  of  Sin  doth  generally  own  the  Doc- 
trines of  Chrift,  but  then  he  oppofeth  Chrifl 
himfclf,  as  hisNam.e  given  him  by  the  Apoffle 
John  doth  evidence,when  he  is  calledAntichriff, 
one  that  is  againft  Chrift;  not  that  he  openly 
and  profeffedlyioppofeth  him,  but  disjiidas  Idffed 
his  Maffer,  and  betrayed  him.  Thus  thofe  many 
learned  jNIcn  who  have  treated  of  An tichrift, ex- 
plain this  Matter  :  ScQprhitaker^  Dameus,  Cha- 
mier^  Moulin^  Junius^  and  others.  He  ferveth 
Chrill;  but  it  is  to  fcrv(^  hiznfcif  of  him.  He  ac- 

knowlcdgQ-h 


19  8  A  Treatife  of  Comer fion, 

knowledgeth  him  in  all  his  Offices,  and  yet  dotii/ 
vercually  deny  and  oppofe  him  in  them  all.  He 
profefleth  himfelf  a  Servant  of  the  Servants  of 
God,  and  yet  perfecutes,  curfeth,  profcribes,and 
killeth  them,  oppofing  Chrift  in  his  Members. 
He  maketh  War  "Dolththe  Saints,  Rev.  13.  7.  It 
would  be  an  eafier  Task,  further  to  (hew  the 
Infufficiency  of  this  plaufible  Argument  of  ge- 
neral Goodnefs,  by  comparing  it  with  the  State 
of  the  Chriilian  Church  infeftedwith  the  Jrian 
Herefy,  Pelagian  Error  of  old,  &c.     and. the 
Arminian  Tenets  of  a  later  Date ;    but  I  hope 
what  I  have  briefly  offered  may  fatisfy  the  im- 
partial Reader,  as  concerning  the  Weaknefs,and 
Infignifipancy  of  it  ,*  and  warn  all  againft  thofe 
Corruptions  which  fuccefsfully  fpread  &  ingroft 
themfelves  into  too  many  Chriilian  Profeffors 
under  the  Pretext  of  general  Goodnefs.    And  it 
may  fairly  be  fuppofed  that  this  is  one  Reafon 
why  thofe  who  long  fince  embraced  the  Pelagian 
and  Arminian  Errors,  &c.  are  fo  loud  in  their 
Acclamations  of  Praifes  to  the  Work,  and  flng 
theirSonnets  in  Commendation  ofit.  And  others 
of  deeper  and  better  Skill  inDoftrine,  &  known 
Solidity  in  Praclife  and  Converfation  are  fo  filent 
in  the  prefent  Commotions  in  Religion,  feeing 
the  Work  like  to  be  done  to  their  Hand,  by  fuch 
as  they  would  never  have  trufl:ed,or  employed, 
3,  A  thirdArgument  for  theGoodnefs  of >their 
"Work,  and  its  being  generally  from  the  Spirit  of 
God,  is  taken  from  a  Declaration  of  Experiences^ 
«ind  external  P^^eformation. 

I  fliallnot  ftandto  fliewthe  illogical  Nature 
of  this  Argument^  by  examining  and  comparing 

it 


Fahh  and  'Jiijlificatkn,  i^^ 

'it  \vith  allowed  logical  Rules  and  Canons  (which 
feem  to  have  forefeited  their  Charafter,  and 
Ufe  with  fomeof  the  new  Scheme)  but  paVs  to 
Ihew  the  Weaknefs  of  it  in  a  Manner  more  in- 
telligible to  my  common  Reader.  Verily,  were 
this  made  an  univerfal  Rule,  or  Ground  where- 
by to  judge  of  Profeflbrs  real  Converfion,  niany 
ah  honefl,  gracious  Soul  iliould  never  obtain  fuch 
a  Judgment  upon  them  while  they  live  ;  there 
being  many  fuch,  who  put  them  to'Declarations 
of  this  Kind,  could  fay  little  or  nothing.     He 
that  were  beil  read  in  practical  Treatifes  of  the 
J>Jature  of  Repentance  and  Faith,  and  the  Way 
of  the  Spirit's  Working  of  thefe,  and  had  a  Gift 
of  Utterance,  fliould  carry  the  faireil  Sentence, 
whatever  were  the  real  Work  in  his  Heart,  if 
he  could  but  carry  fair  outwardly  in  his  Conver- 
fation,  as  an  Hypocrite  may,  without  Scandal, 
nay  it  were  in  Efteatoerea  a  Stage  for  Hypo- 
crites, to  exercife  their  Gifts  upon,  and  to  call  a 
Stumbling-Block  in  the  Way  of  honed  Plearts, 
not  endued  with  Gifts  of  expreffing  themfelves! 
I  acknowledge  that  good  U^q  may  be  made  of 
drawing  out  of  Chri{lians,v/hat  Experience  they 
find  of  the  Work  of  the  Spirit  upon  their  Hearts, 
and  Conferences  between  Miniflers  and  People^ 
and  between  Chriflians  among  themfelves,  may' 
and  ought  prudently  to  be  exercifed  for  that  end; 
butlfind  Fault  with  m^iking Declarations  oi  Ex- 
periences,d.  general  Riilemd  Ground  for  judicial 
Trial  and  pafTmg  Judgment  concerning  the  Re- 
generation and  Converfion  of  Profeflbrs. 

To  clear  and  maintain  this  Point  let  me  add 
m^o  or  three  Particulars  for  your  Confideration. 

I.  That 


iOo  A.Treaufe  of  Conner fm^ 

1.  That  Regeneration  and  Converfion  being 
an  inward  Work  on  the  Hearty  no  Judgment  can 
be  made  thereupon  by  Man^  but  by  outward 
A61ings. 

2.  That  it  is  not  the  Aclings  according  to  their 
Matter,  or  the  Deed  done,  but  as  they  are  done 
from  fuch  Principles,  Faith  and  Love  ;  and  for 
fuch  an  End,  the  glorifying  of  God  and  pleafing 
hhri;  that  argues  the  Heart  to  be  regenerate, 
and  the  Doer  to  be  in  Chrift,  and  in  thfe 
State  of  Grace,  and  confequently  that  a 
Man  cannot  pofitively  judge  of  another's  Re- 
generation by  them,  but  as  they  appear  fome 
Way  to  be  done,  ouc  of  fuch  Principles,  and  for 
fuch  an  End. 

3.  That  A61:ings  good  upon  the  Matter,  may 
in  fome  Probability  at  leail  appear  to  others  to  be 
done  from  fuch  Principles,  and  to  fuch  an  End, 
'tis  not  enough  to  have  the  Man^s  own  Word  and 
Allertion  forit;  but  there  mud  be  a  good  Time 
of  them,  and  that  under  fome  Variety  of  Cafes 
and  Conditions  and  fomeTemptations,  orTrials. 
For  to  a6l  right  for  aStart^or  to  aft  right  even  for 
agoodTime,aMan  coming  under  noAlterationof 
Condition,  or  being  under  fmall  or  no  Temptati- 
on,does  not  give  muchAppearance  toMen  with- 
out,that  thefeActings  are  right  in  theirPrinciples 
and  Ends.  It  is  Evennefs  and  Conflancy  in  Al- 
terations of  Cafes,  and  under  Temptations  af- 
faulting,  to  turn  off  the  Way,  that  carrieth  Ap- 
pearance of  Difcoveryof  this. 

4.  Confider,  that  the  greatefl  Part  even  of 
Converts  are  not  eminent  Saints,butW^eaklings, 
and  but  as  Children^  and  that  unregenerate  Civi- 
lians 


Faith,  and  yujirficationm  20 r 

Hans  and  Hypocrites  may  in  Outwards  go  far 
beyond 'rriany  found  gracious  Chriflians.     Let 
thefe  Things  be  well  weighed,  and  tell  me,  if 
there  can  be  a  general  Rule  whereby  there  may 
and  fliould  be  a  judicial  Trial  and  pofitive  Judg- 
tnent  paffed  upon  all  and  every  ProfefFor  con* 
cernihg  their  Regeneration  or  Non-Regenera-- 
tibn '?   This  is  no  novel  Opinion,  for  as  it  is  a- 
greeablc  to  the  Word  of  God ;  fd  it  is  the  Judg- 
'ment  of  very  learned  and  judicious  Divines  of 
the  Proteftant  Communion,  I  might  mention 
thein'bY^Scores;  but  it  may  fuffice  to  produce 
twp'W'orthies  whole  Judgment  in  this  Point  is 
not-.tp'be  flighted.  -  One  is  the  famous  Mr.  Bax- 
ter irtms  Book  ^igdnilTonibs.  t  ''  The  Rule  of 
their  Judgment  (faith  he)  is  that  a  ferious  Pro- 
fefFor of  theFaith,is  tobe takeriby us  foratrue 
BeHevefj  he^ie^'eth^  as  a  little  before  he  ex- 
plains himfelf,  probably  ;  viz.  That  the  Judg-t 
menttb, be  puffed  uponaMan  that  he  may  be 
received  into  the  vilible  Church,  is  not  puruniy 
that  he  is  a  true  Believer,  but  Mo'dale,  that  it  is 
probable  that  he  is  a  true  Believer.    The  other 
is  the  learned  &  judicious  Mr.  Norton  who  wheii 
he  hath  laid  down  theRules  andGrouftds  where- 
by Judgment  is  to  be  paffed  upon  Perfons  about 
their  fpiritual  State  (fee  his  Anfwer  toJpoIloni' 
-us)  there^'he  faith,  ive  mufl:  not  jtidge  poficively> 
butn^ath^ely  and  prad:ically^'thatis,  faith  he^ 
not  judge  Evil  of  them,  but  to  carry  ourfelves 
towards  them  in  common  Duties  as  if  the}'  were 
good,  where  it  is  clear; that  as  to  the  A61  of  Judg- 

,-i.---i.i.Ji, - i... —  .- ,* — 

Bb  aiient. 


2C2  J  Treatfjr  of  Convei-fion, 

niGnt.  he  requireth  no  more,  but  that  x^e  judge 
notMenUnregenerate,viz.  That  in  admitting 
of  Perfons  unto  the  Fellowfhip  of  the  vifible 
Church,  we  are  to  look  at,  and  take  for  fufficienc 
Quahfications  fuch  or  fuch  outward  ProfelTions, 
prefcinding  &  abHrading  (fimplki  ahfira^ione) 
from  the  inward  fpiritual  Eftate  of  the  Man  j 
for  when  I  do  not  pofitively  judge  a  Man  rege- 
nerate or  really  gracious,  but  only  judges  him 
not  unregenerateand  gracelefs,  certainly  I  ab- 
llracl  from  both. Thus  have  we  briefly  examined 
a  few  of  the  Darling  Fa£ts,  Tenets,  Scripture- 
Grounds,  and  Arguments  of  our  New-Light- 
Managers y  and  their  Followers,  which  may  give 
my  Reader  a  Specimen  of  their  profound  Skill 
in  Matters  of  this  Nature  and  Importance.  I 
will  difmifs  them  atprefent,  with  that  Saying  of 
the  learned  £;-i7//«z/i-  in  another  Qfe,  (male  res  a- 
-g'ltur  iihi  opus  efi  tot  .'remediis)  it  is  certainly  a.Sign 
of  an  untrue  Opinion,  \v4ien  it  muft  be  bojfler- 
ed  up  with  fo  many  Shifts.     I  pafs  to  the 

4.  and  lafl  Branch  of  the  Ufe  of  Examination, 
Namely,  in  the  Spirit  of  Meeknefs,  expoflulate 
with  our  Brethren,  concerning  their  ralh,  and 
rough*  Treatment  of  all  thofe  who  do  not  pre- 
fently  take  up  in  the  Grofs^  with  whatfoever 
they  are  pleafedtoprojedland  propofe  as  Points 
to  be  believed,  and  Matters  to  be  pra6liced.  It 
IS  too  common  and  open  to.be  denied,  that  thofe 
who  are  fo  exceeding  zealous  in  promoting  the 
abounding  jE;2f^///^:z//;2  of  thefe  Times,  are  very 


Agitatus  inliorruitaer^  the  Weather  be- 

frec 


came  rough 


Faith,  and  Jujlificatm.  203 

free  in  charging  their  Neighbours,  who  are  not 
of  a  Piece  with  them,  with  the  Guilt,  at  lead 
being  in  Danger  of  the  Guilt  of  the  greatefi 
Sin  :     Pray  confider  that  we    do  not  oppofe 
the  good  PFork  of  the  Holy  Ghofh ;  but  the  Fall- 
en and  Contention^  Bitterne/s  and  Cenfomnfnefs^ 
the  Pride y  and  Ofientation,  the  Confufions  and  Dif- 
crders,  as  alfo  thofe  many  Corruptions  in  Doctrines 
2ir\A  Manners  that  are  carried  on  under  Colour  of 
a  Work  of  the  good  Spirit  of  God  :  Far  be  it 
from  us  to  defpife  or  difcourage  any  that  are 
truly  Godly  fo  far  as  Men  can  judge,  fuch  are 
Tery  dear  and  precious  in  our  Eilimation,  and 
weblefs  the  Lord,  for  the  Riches  and  Power  of 
his  Grace  bellowed  upon  them.     And  we  ac- 
knowledge that  as  it  is  the  Duty  of  every  Pro- 
feflbrin  the  vifible  Church  in  the  Sight  of,  that 
they  be  not  bnlyfo  far  as  Men  can  judge,  but  in 
Truth  and  indeed  truly  gracious,  having  true  fa- 
ying Faith,  Repentance  and  San6lification  ;  fo 
that  it  is  the  Duty  of  Miniflers,  and  of  every 
private  Chriflian  according  to  their  Station  and 
Capacity,  to  endeavour  by  all  Means  infhituted 
by  God,  that  it  may  be  fo.     But  the  Thing  that 
we  oppofe  is  your  rigidOpinions,  and  irregular  Con- 
duSt  in  traducing  and  excommunicating,  as  much 
as  you  can,  all  thofe  Miniflers  and  People  who 
are  not  of  your  peculiar  Way  of  tJ)inklng  in  Mat- 
ters of  Faith  and  Practice,  and  to  be  call  out,  or 
abandoned  as  Heathen.     This  we  oppofe  be- 
caufe  it  hath  no  Warrant  in  the  Word,  is  contra- 
ry to  theWcrd,  is  obflru6live  to  the  Salvatiofi  of 
Souls,  tendeth  to  theRuin  of  theChriftianChurch 
and  Religion.    To  oppofe  thefe  Evils„  is  much 

diifercnij 


204  "^  Treatife  of  Conmrfion^ 

different  from  oppofmg  a  Work  of  the  Spirit  of 
God,     And  mufl  the  Miniilers  and  People  of 
God,forthis,  pmyZ?,berw?/^i,  deftrcyed,  2ind  the 
higheft  Threatnings  and  Curfes  in  the  Book  of  God 
come  upon  them  ?   This  is  too  jmich  the  unwar- 
rantable, and  unfavory  Diale(5l  of  the  New- 
Scheme-Party  ;  and  what  could  the  Jccufer  of  the 
Brethren  faid  more  boldly  and  more  bitterly  ? 
We  have  not  learned  Chrift:fo,as  to  repay  Evil 
irith  Evil,  Bitternefs  with  Bitternefs ;  you  have 
curfed  us,  we  blefsyou,  we  wifhyou  heartily  a 
Bleiling,  Repentance  and  Forgivenefs  of  thefe 
evil  Thoughts  of  your  Hearts,  and  the  unchari- 
table IlTue  of  it.     And  herein  we  know  we  copy 
after  the  Example  of  Chriflour  Lord  and  Maf- 
ter,  who  being  reviledrevilcd  not  again.     And  his 
faithful  Servants,  of  whom  I  fhall  only  mention 
two  :  One  the  fweet-fpirited  Calvin,  who  faid, 
Let  Luther  call  me  Dog  or  Devil^  I  will  fay  of  him 
■neverthelefs  he  is  a  precious  Ser'uant  of  Chrijl  Jefus, 
The  other  the  Martyr  Cranmek  of  whom  it  was 
a  Proverb  (Do  the  Bi/Joop  of  Canterbury,  a  Dif 
pleafure,  midyoufljall  esoer  have  him  your  Friend  and 
much  to  be  admired  are  the  parting  Words  of 
that  holy  Man  :  /  never  had  any  greater  Pleafure 
in  all  7ny  Life,  than  to  forget  and  forgive  Injuries  ^ 
end  to  fhei^  Kindnefs  to  them  that  fought  Evil  to 
we.^    And  to  conclude  this  Examination  and 
Trial,  I  fhall  ufe  almoll  the  Words,  and  join  fin- 
cerely  in  the  ardent  Wiilies  and  pious  Breath- 
ings of  one  of  the  faithful  Sons  of  the  Prophets. 
Let  us  look  to  our  exalted  triumphing  Lord,-  who 
will  reign 'till  all  his  Enemies  are  made  hisFoot- 
ftool,  and  whofe  Truth  wiU  fin^liy  triumph,, 


Fahhf  and  Jtijlification,  ^Qd  - 

and  render  eternally  viclorious  all  ferious 
Aflerters  thereof.  The  Power  is  his,  the  Glory 
and  the  Victory.  Let  us  together  with  pleading 
with  OLirMother,  cry  unto  him  the  gloriousHead 
and  Husband,  intreating  that  hearife  and  plead 
his  own  Caufe,  and  haften  in  its  Time,  his  final 
Vi6lory  over  thedetefbible^  Antichriftian  Syna- 
gogue; and  when  the  Vial  is  poured  out,  which 
will  light  upon  the  Seat  of  the  Bead,  and  the  Pa- 
pacy itfelf  is  extincl,  the  htigious  Contendings 
for  its  Legacies  and  Love  Tokens  will  fall  of 
Courfe,  and  be  at  an  End.  We  know  it  is  now 
near  (O  very  near)  the  dawning  and  breaking 
up  of  the  eternal  Day,  And  the  Accomplilli- 
ment  of  the  Church's  Warfare,  blefied  therefore 
is  that  Servant,  who  Ihall  be  found  vigilant  and 
fedulous  in  the  Lord's  Work  when  he  comes,de- 
lighting  in  tlv^  ierious  Study  of  Conformity  unto 
him  ,*  rather  than  in  tolling  the  Duft  of  Difputes 
and  Debates.     Even  fe  come  Lord  Jefus. 

3.  Third  and  lail  Uic^  namely  of  Exhorta- 
tion, And, 

I.  To  all  Sorts  and  Sexes,  and  Ages  that  they 
endeavour  as  much  as  in  them  lies  to  get  into  a 
State  of  faving  Grace  ;  and  for  this  End  let 
them  ferioufly  confider  the  Nature  and  Neceffi-r 
ty  of  it,  as  they  have  been  defcribed  in  their 
proper  Places  in  this  Work,  and  alfo  in  many  o- , 
ther  excellent  Treatifes  of  this  Kind.  And  let 
fuch  as  upon  good  Grounds  find  themfelves  in 
that  blefied  State,  not  ftop  and  ftay  their  Pro- 
grefs  ,*  butbe  growing  and  increafing  :  There 
are  thofe  at  this  Day  who  make  Monfi:ers  in 
Grace;,  as  there  have  been  feme  inNature  ;  No- 
thing 


2o5  A  Treatife  of  ConverJIoft, 

thing  more  common  in  theirMouths  than  gettin'r 
through,  as  they  call  it,  and  attaining  to  a  State 
of  fare  Peace  and  Freedom  :  But  \ve  know,  that 
though  Grace  be  fown  in  an  Inflant,  it  grows 
not  up  fofuddenly.  Chrift  formed  in  the  Heart 
IS  like  Chrifl  in  the  FJefh  ;  firft  in  his  Cradle, 
before  he  be  upon  his  Legs.  The  new  Creation 
IS  not  a  fudden  Leap  from  Corruption  to  perfeft 
Purity.  The  Day  dawns  in  the  Heart,  but  the 
Light  takes  a  Time  to  expel  the  Darknefs,  Prov. 
4.  1 8.  But  the^  Path  of  the  Juft  is  as  the /Jjining 
Light,  thatfhmeth  more  and  more  unto  the  perfeB 
Day.  This  Duty  of  growing  is  frequently  ur- 
ged in  holy  Scripture,  i  ThefT.  4.  4.  We  he- 
Jeech  you  Brethren,  and  exhort  youin  the  Lord  Jefus 
that  ye  increafe  more  and  more.  2  Pet.  3.18.  But 
gro^in  Grace  :  Heb.  6.  i.  Let  us  go  on  unto  Per- 
fection.  In  Ezekiel  the  Graces  of  God  are  figu- 
red out  by  the  Waters  flowing  from  theSan6lu- 
ary,  which  were  at  thefirfl  to  the  Ankles,  then 
to  the  Knees :  Next  to  the  Loins,  and  laflas  a 
Hiver  which  could  not  be  paffed  over  ,•  fo  arc? 
the  Graces  which  God  befloweth  upon  his  Cho- 
fen,  though  they  be  but  as  a  fmall  Stream  at  the 
firfl,-  yet  they  do  flill  like  a  living  Spring 
{\VQ:\\  higher  and  higher  'till  they  come  to  that 
Meafure  which  the  Lord  hath  allotted  to  every 
Chriflian.  The  Children  of  God  mufl  be  as  a 
Man  running  in  a  Race,  who  is  ever  in  Motion, 
and  never  thinks  upon  refting  until  he  come  to 
the  Goal,  and  have  got  the  Re\vard.  So  the  A- 
pofde  exhorts  the  believing //'^Z'mw,  Heb.  12. 
I .  And  let  us  run  ixhh  Patience  the  Race  that  is  fet 
trftre  us. 

2.  Let 


Faith^  and  Jiiflification.  207 

2 .  Let  us  pray  and  labour  for  the  Prefervation 
and  Succefs  of  the  Gofpel  in  its  native  Purity. 
Let  us  not  flight  the  Word^  or  be  afljamed  of  ipy 
for  it  is  the  Fovoer  of  God  unto  Salvation^  to  every  one 
that  believethy  Rom.  1,16.     Some  are  got  to  a 
woful  Pafs  at  this  Day,  who  boldly  and  openly 
2iilQrt,that  the  Bible  is  noi;o  needlefs,^  th^y  can  do 
well  eno'  without  it,  &can  fufficiently  inn:ru6t 
and  dire6l  others  by  the  Spirit  which  now  influ- 
ences them.     Oh  let  us  (while  others  defpife  it) 
blefs  God,  that  ever  we  had  the  Word  of  Truth 
made  known  unto  us.     How  many  Millions  fit 
in  a  fpiritual  Darknefs,  without  fo  much  as  the 
Means  of  a  new  Begetting  /  Millions  never 
heard  the  Sound  of  it,  nor  ever  will  ;    much 
more  that  it  hath  been  fuccefsful  to  any  of  us. 
Why  hath  the  Word  grappled  with  any  of  our 
Souls,  and  T.-:>t  with  others  ?     Arrefled  any  of 
you  in  a  Courfe  of  Sin,  and  left  others  to  walk  in 
their  own  Ways,  to  run  down  filently  like  the 
Streams  of  a  River, 'till  fwallowed  up  in  an  O- 
ceanof  Death.     How  thenfliould  the  Law  of 
God's  Mouth  be  better  to  us,  than  Thoufands  of 
Gold  and  Silver  ,•  ?/«/.  119.72.  Let  us  fit  down 
at  the  Feet  of  God  and  receive  of  his  Words, 
Dent.  33.3.     Beware  of  expe6ling  Salvation  in 
any  other  Way  ^  never  did  God  appoint  any 
other  Way  but  this.     Miracles  were  never  ap- 
pointed but  as  Attendants  upon  this.     Miracles 
come  after  Teachings  in  the  great  Gift  to  the 
Church.  I  Cor,  12.  7,  8,  9, 10.     Firll,  the  Ma- 
nifeftation  of  the  Spirit,  the  Word  of  Wifdom, 

t  Some  N^Vi-l^ight'Uvh 


HoS  ^  Treatife  of  CnverJiGU, 

and  the  Word  of  Knowledge,  then  Gifts  of 
Heahng  and  Miracles.     Miracles  are  ceafed,  as 
being  not  abfolutely  necelTary  ;  but  the  Mini- 
flry  of  the  Word  will  lafl  to  the  End  of  the 
World.     By  the  Prophets  God  brings  Souls  out 
of  Bondage,  and  by  the  Prophets  he  preferves 
them  in  a  State  of  Grace,  Hofea  12.  13.  By  a 
Prophet  the  Lord  brought  Ifrael  out  of  Egypty 
and  by  a  Prophet  was. he  preferved.     Again^ 
God  never  made  any  Promife  but  in  this  Way. 
God  promifed  to  circumcife  their  Hearts^  to  lovff 
him  mth  all  their  Soul.     But  in  the  Way  of  hear- 
ing his  Voice,  and obferznng  his  Statutes^  Deut.30. 
6, 10,  II.    He  meets  Souls  only  that  remember 
him  in  his  Way,  Ifa.  64. 5.  And  to  the  Preach- 
ing of  the  Gofpel  only  our  Saviour  promifed  his 
Prefence  to  the  End  of  the- World,  Mat.  28. 20, 
The  Promife  is  perpetually  and^lmmoveably 
throughout  all  Ages  of  the  World  fixed  to  this 
Command.     Again,  no  other  Way  did  God  ap- 
parently work  by  formerly  in  the  Time  when 
God  did  efpecially  manifeft  himfelf  to  his  People 
bv  Vifions^  Dreams,  and  apparitions  of  Angels, 
and  inthofe  Ways  made  Revelations  to  them^ 
he  converted  not  any  either  from  a  State  of  Na- 
ture, or  from  a  particular  Fall,  but  by  the  Word. 
ManaJJes  Converfion  was  by  the  Word  of  the 
Seers,  2  Chron,  33.  18.     Nor  was  Daijid  reclai- 
med after  his  Fall  by  an  immediate  Vifion,  but 
by  the  Miniflry  of  Nathan.  Peterhj  a  look,  which 
•revived  the  Wordfpoken  to  him,  Luke  22.  61. 
The  Angel  that  attended  the  E-unuch,  At^ts  8.2<5, 
made  no  Impreflions  upon  him,  but  was  ordered 
to  direct  Fhili]^  thither  (o  explain  to  him  theMy- 

ftery 


tahh,  and  ^ujlificatkn.  209 

ftei^yof  theGofpel;  and  the  Spirit  particularly 
orders  him  to  go  near  the  Chariot,  V.  29.  but 
makes  no  Impreffions  upon  him,  but  by  the  Mi- 
nillry  of  the  Word.  An  Angel  is  fent  to  direcc 
Philip,  but  Philip  is  fent  to  difcover  Chrifl.  A- 
gain,  an  Angel  is  fent  to  Cornelius^  not  to  preiach 
theGofpel,  but  to  direct  him  where  to  fend  for 
a  Teacher,  J^s  10.  3,5j^-  God  prepares  the 
Jay  lor  by  anEarthquake,but  renews  him  not  but 
by  the  Miniftry  of  Paul,  Ad:s  16,  26, 32.  In  the 
Times  of  the  Gofpel  there  was  firft  to  be  a 
teaching  of  God  5  Ways,  before  a  walking  in  his 

.  Paths,  i/^.  3.  3.  The  Gofpel  is  compared  to  a 
^Net,  and  Chrifl  firll  brings  Souls  to  the  Net,and 
-by  the  Net  to  himfelf*  Wifdom*s  Gates  are  the 
Places  where  to  expe<51:  her  Alms,  Prov.  8.  34. 
Wait  therefore  upon  the  Word,  wherein  the 

.:Spiritof  God  travels  with  Souls. 

3.  .Beware  that  you  do  not  rafhly  embrace 
falie  Dodrines,  and  be  careful  left  Innovations 
'and  Inventions  of  Men  be  introduced  into  the 
Worfhip  of  God.  His  own  Word  is  to  be  the 
unalterable  Rule  of  our  Devofion  to  God,  &  not 
the  Inventions  and  Traditions  of  Men.  Mofes 
though  a  peculiar  Favourite  of  God,  would  not 

^  introduce  any  Thing  into  his  Service,  but  by 
his  own  Voice  and  Authority,  Exod.  24.  3, 4, 7. 
So  did  Davidy  a  Man  after  God's  own  Heart,  as 
he  received  from  pod  J  i  Chron.  2S.  12,13,  19. 
Whatfoever  is  offered  to  God  by  theContriv- 
^anceand  Inventions  of  Men,  is  looked  upon  by 
him  as  jltange  Fir^  upon  his  Jltar,  and  th  at  which 
hath  brought  Vengeance  upon  the  Offerers. 
An  awful Jnftance  of  it  is  that  of  Nadab  and 
C  c  Jbihuy 


2IO  A  Treatife  of  Converjion, 

Jb'hUy  the  SonsofJarcriy^joho  offered Jlrange Fire 
cchxh  he  comwanded  them  not,  and  there  ^ent  out 
Fire  from  the  Lord  and  de'ooured  them,  and  they  died 
before  the  Lord,  Lev.  lo.  j,  2,  3.     Prophaning 
the  Inflicutions  of  God  by  their  own  Inventions 
and  Idolatries  are  afligned  as  the  chief  and  prin- 
cipal Sins  for  which  God  brought  Dcflrudlion 
upon  thejewilh  Nation,  and  the  Temple  at  y^- 
Tufakm.     The  Caldeans  ruined  them,  but  they 
were  the  Rod  of  God^s  Anger,  Ezek.  43.  7,  8. 
God  is  always  jealous  and  fevere  againft  Sins  and 
TranfgrelTions  of  the  fecond  Commandment  : 
'Tis  therefore  Pauls  Exhortation,  i  Cor.  10.14. 
lVl:erefore  my  dear  belo'oed  flee  from  Idolatry,     If 
once  you  begin  in  a  Way  of  Superilition,  you'l 
never  know  where  to  flop  or  ftay,  nor  where  to 
make  an  End ;  but  you'i  multiply  jour  Idols,  and 
increafe  your  Altars,  and  grow  w'^-rfe  and  worfe. 
For  e\)ilMen  and  Seducers  Jhall  ^ijoax  -joorfe  £?  wojfey 
2  Tim.  3. 13.     It  is  the  Nature  of  all  Sin,  but 
of  this  in  anefpecial  Manner,  as  it  is  in  bodily 
Uncleannefs,  when  Men  are  given  up  to  that 
Lufl  they  are  infatiable,  and  work  all  Unclean- 
nefs with  Greedinefs,  fo  it  is  with  the  Sin  of 
fpiritual  Whoredom,  it  is  an  endlefs  Sin.     Of 
this  I  could  give  you  many  Inflances,  ^frc^i^o^??, 
made  Ifrael  to  fm  by  fetting  up  the  Calves  in  Dan 
and  Bethel :  But  Omri  went  beyond  him,  for  it  is 
faid.  He  did  voorfe  than  all  that  went  before  himy  i 
Kin.  16.  25.  But  his  Son  Jhab  was  worfe  than  he, 
for  he  did  fet  up  all  the  WorOiip  of  Baal,  i.Kin, 
^^'  30, 31, 32,  33.  Plence  the  faithful  Servants 
of  God  have  been  exceeding  wary  and  watchful 
.ngainftthe  leaft  Appearances  and  Beginnings  of 
lkL.::i^^fi^  Idolacri€i^« 


Faith y  and  Jiijlificatlom  sii 

Idolaries.  This  is  evidem  by  two  Inftances,  two 
Worthies  in  the  Church  of  God.     One  of  the 
Ancients  (viz.BASiL)  when  theHeathenldolaters 
had  put  Incenfe  into  his  Hand,  and  offered  to 
fpare  his  Life,  if  he  would  but  thiow  it  in,  or  Jet 
it  fall  into  the  Cenfer,  he  chofe  rather  to  burn  his 
Hand  and  lofe  hisLife  than  to  commit  that  feem- 
ing  little  Sin.  The  other  is  the  Rev.  and  renoun- 
ed  Cranmer,  being  bro't  to  the  Stake,'in  (^ueen 
MarysD^i^,  burnt  firfl  his  Hand,  offering  k  free- 
ly to  theFlames,  becaufe  therewith  he  had  fign'd 
aPaper  which  carried  in  it  fomeCompliance  with 
popiih  Superftition.  Whereforeitisnot  imper- 
tinent, but  well  to  the  Purpofeto  add  the  Apo- 
flle'sAdvice  here,  Eph.  4.  14.   That  'we  henceforth 
he  no  more  Children  toJ]}d  to  and  fro,  and  carried  about 
mth  every  IVind  of  Doctrine,  by  the  Slight  of  Men, 
and  cunning  Craftinefs,  whereby  they  lie  in  ivait  to 
deceive, 

4.  Suffer  me,  I  befeech  you,who  am  the  weak- 
efl,and  mofl  unworthy  in  the  facredOrder  of  the 
Miniftry,  to  intreat  both  Minifters  and  People  of 
the  New-Scheme  to  defifl:  from  invading  the  Pro- 
vinces and  refpe6{ive  Diflricls  of  their  Fellow- 
Labourers  and  Brethren:  And  thereby  diilurb- 
ing  the  Peace,  and  fpoiling  the  good  Order  of 
thefe  Churches,  upon  Pretence  oflittleDifferen- 
ces  between  you  and  them,  and  fo  exclude  your- 
felves  their  Communion,   Such  a  Pra6lice  as  this 
is  was  early  condemned  in  the  Chridiau  Church, 
3  ^okn  10.  And  the  Apollle  Paul  feemech  to  re- 
fiefl  on  the  falfe  Teachers  that  crept  into  th* 
Church  of  Corinth,  who  had  nothing  to  boafb  in 
but  a  pre:er.:b'i  2.i:lding  'ipon  otha'Mcns  Foim- 


2T2  A  Treatife  of  Converjioriy 

datmiSy  and  carrying  on  a  Work  made  ready  to  their- 
Hands ^2  Cor.  to.  i(5.  Remember  chat  ordinary 
Minifters  are  fixed  in  particular  Churches  and 
Places,  among  whom  they  are  to  exercife  their 
Gifts,  unlefs  there  be  a  fpecial  Occafion  in  Proviiv 
dende  for  their  Remove ;  fo  faith  the  Apoflle,'' 
I  Cor.  7.  24.  Brethren^  let  every  Man  'wherein  he  is 
called^  therein  abide  with  God.  A  venerable  Maa 
of  Godjf  a  precious  Gift  of  our  afcended  Lord, 
to  thefe  Churches,  was  not  without  his  Fear,that 
'mandring  Stars  y  blazing  Stars,  /educing  Spirit Sy 
would  at  lad  be  the  Judgment  of  God  upon  Nevi- 
England^  and  thefe  Churches :  Which  feem  now 
to  be  begun.  For  faithful  Miniflers  and  Ordi- 
nances are  much  interrupted  ,*  and  indeed  laid 
afide  in  fome  Places  ;  And  it  is  evident  from 
Scripture,  that  when  the  Glory  of  God's  Ordi- 
nances is  obfcured  amongfl:  aPeople,  it  is  a  Fore- 
runner of  Judgments  to  come  upon  them.  The 
Glory  of  God  'went  up  from  the  Cherub,  What 
then  ?  /  "doill  take  aijoay  the  Hedge  of  my  Vine^' 
yard,  and  it  floall  be  eaten  upy  and  break  down  the 
fVail  thereof ;  and  it  [ball  be  trodden  down.  Ifa.5.5. 
The  Ordinances  of  God  are  underllood  by  fome 
Interpreters  to  be  the  Hedge  aud  Wall  of  aPeo- 
ple,* whenGod  takes  away  theHedge,theBreach 
is  made  wide  for  every  wild  Beaffc  to  enter,  and 
tread  it  down.  There  are  two  or  three  Things, 
it  would  be  well,  if  the  Exhorters  and  their  Fol- 
lowers could  be  perfwadedto  refrain,  viz,  (i) 


t  Dr.  Increase  Mather's  Heaven's  Alarm 
to  the  World;  P.  35. 

To 


Faith,  and  Jiifttfication:  213 

To  keep  each  of  them  in  their  proper  Bufinefs. 
J<k  futor  ultra  crepidain,  that  is,  blind  Folks  iliould 
not  judge  of  Colours.  (2)  That  they  no  longer 
traduce  the  facred  Scriptures,thatis,laying  afide 
fome  Parts  of  them  as  ufelefs,  and  efteeming  o- 
ther  only  neceflary  as  they  agree  with  their  pe- 
culiar Sentiments.    (3)  Ufmg  humane  Compo- 
fures  in  the  publick  Worfhip  of  God,  in  Room 
of  facred  Scriptures ;  I  mean  their  ufmgHymns, 
fo  as  almofl  to  have  fuperfeded  the  Pfalms  of 
D^-yfi  and  other  fpiritual  Songs.  This  is  amani^. 
fed  Violation,and  Reproach  of  theWifdom  and 
Law  of  God.     For  he  appointed  Parts  of  Scrip- 
ture only  to  be  fungin  hisWorlhip  :  See  Col  3. 
.  16.  Epb.s-  19,  &c.  Perhaps  they  think  them- 
felves  warranted  by  the  feveral  Appellations  of 
the  fame  Thing  there  mentioned  :  it  is  true  that 
the  School-men  of  theRomifli  Communion  hav(^ 
underflood  theminfuch  aSenfe  :    But  our  Pro^. 
teftontExpofitors  have  generally  made  this  Dif* 
tindlion  only,  viz,  That  Pfalms  were  fuch  as 
were  anciently  fung  with  mufical  Inftruments, 
Hymns,  fuch  as  contained  only  Matter  of  Praife, 
fpiritual  Songs  fuch  as  were  of  various  Matters 
dodlrinal,  prophetical  hiftorical,  but  all  the  three 
were  to  be  Scripture,  as  I  could  eafily  fhew  from 
the  Nature  and  Matter  of  fundry  Pfalms,  and 
other  divinely. infpired  Songs.     And  I  am  far 
from  thinking  that  the  good  Gentleman, t  whofe 
Hymns  are  mollly  ufed  by  our  giddy  Zealots, 


t  Dr.  Watts. 

'    ■  ever 


214  A  Treatife  of  Converfion,-^ 

ever  intended  that  any  Compofureof  his  fliould 
fuperfede  the  Pfalms  of  David,  or  any  other  of 
the  divinely  mfpired  Poems  in  the  publick 
Worlhip  of  God,  And  the  Opinion  of  many 
good  Divines  m  this  Land  in  this  Matter,  is 
convincingly  declared  in  the  Preface  to  the 
new  EngliOi  Verfion  of  the  Pfalms  of  David, 
&c.  Singing  of  Hymns  compofed  by  Men 
uninfpired  by  God  in  his  Worfliip,  was  no 
Part  of  your  Forefather's  Religion.  Where  is 
the  Man  to  whom  they  handed  it  as  a  Part 
thereof  ?  No,  this  fmeJls  a  little  of  that  induf- 
trious  Source  of  all  religious  Forgeries  viz.  the 
Church  of  RomCy  which  hath  impudently  intro- 
duced into  the  Worfliip  of  God  their  Te  Deums, 
Anthems,  &  Ave  Marias,  &c.  I'hefe  Cockatrices\ 
and  their  Followers,  do  notconfider  what  they 
do,  and  the  Guilt  they  bring  upon  themfelves  ; 
the  Charge  the  Spirit  of  God  brings  againfl:  fuch 
is  of  that  high  Nature  as  is  recorded,  Ezck.^^. 
55  to  9. 

5.  Laflly,  Suffer  me,  my  dear  Brethren,  (and 
particularly  thofe  of  you  who  have  been  moft 
expofed  to  the  Sufferings  andCalamities  of  thefe 
Times)  to  put  you  in  Mind  of  the  Apoille  PauVs 
Advice,  2  Cor.  4.  6.  &c.  Letiis  approve  ourf elves 
as  the  Minifters  of  God,  in  7nuch  Patience^  in  Af 
fictions,  in  Necejfities,  in  Stripes,  in  Prifons,  in  Tu- 
mults,  in  Labours,  by  JVatchings,  by  Fajiings,  by 
Purity y  by  Knowledge,  by  Long-fufferingy  by  Kind- 


t  Mr.  Gilbert  Tennent  gave  them  the 

Name.  ^ 


nefi^ 


Faithy  and  Jujlificathn.  ir^ 

nefsyhj  the  Holy  Ghojijy  Love  unfeigned ;  by  the 
JVord  of  Truth,  by  the  Power  of  God,  by  the  Armour 
of  Right  eoiifnefs  on  the  right  Hand  and  on  the  left,  by 
Honour  and  Di/honour,  by  evil  Report,  and  goodRe^ 
port.  In  all  this  Travail  and  Painfulnefs,  let 
this  rejoice  our  Souls,  we  ferve  a  Mafler  that  will 
fee  us  well  rewarded.  We  have  a  fure  Promire 
for  it,  Rev.  2.  lo.  Be  thou  faithful  unto  Demb  and 
I  ijiiillgive  thee  a  Crown  of  Life, 


Sit  Laus  et  Gloria  Chrijio^ 


FINIS. 


234  CiaST  308953 


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